Bhikkhus, Mindfulness with Breathing that one has developed and
make much of has great fruit and great benefit.

Even I myself, before awakening, when not yet enlightened, while
still a Bodhisatva (Buddha to be), lived in this dwelling (way of life)
for the most part. When I lived mainly in this dwelling, the body was
not stressed, the eyes were not strained, and my mind was released from
the asava (corruptions, cankers) through non-attachment.

For this reason, should anyone wish "may my body be not stressed,
may my eyes be not strained, may my mind be released from the asava
through non-attachment," then that person ought to attend carefully in
his heart to this Mindfulness with Breathing meditation.

(Samyutta-nikaya. Samyutta LIV, Sutta 8)

Sadhu! Sadhu! Sadhu!
For Free Distribution Only
(NOT FOR SALE)

ISBN 974-8486-22-2

translated from the Thai by Santikaro Bhikkhu

First published in 1988
Second Edition 1989
by The Dhamma Study & Practice Group,
with help from Evolution/Liberation.
@ 1988 by Evolution/Liberation
All rights reserved.

Persons or groups interested in reprinting
this book in part or whole, please contact the publisher:

Physical Preparations
Time and Teacher
Sitting Posture
Cool, Concentrated Eyes
Following the Breath with Mindfulness
Many Kinds of Breath
Step One: The Long Breath
Step Two: The Short Breath
Breathing away Emotions

Step Three: Experiencing all Bodies
The Three Meanings of SankharaExperiencing SankharaStep Four: Calming the Breath
Five Skillful Tricks
A Mental Image Appears
The Final Image
Perfect Concentration
At The Peak
It's Easy when...

Kaya: Cooling Emotions
Vedana: Stopping the Spinning
Citta: Working Correctly
Dhamma: Two Basic Facts
The Four Comrade Dhammas
Practicing Fundamental Truths
The Heart of the Triple Gem
Buddhism in its EntiretyNibbana
Here and Now
The Last Breath

Natural Evolution / Intentional
Practice
One Step at a Time, Please
The Middle Way of
Non-attachment
Patience & Progress
Getting Started: Establishing
SatiTricks to Aid SatiLong & Short Breaths
Step Three: A New Object
Life is Meditation
16 Steps to Everything

Break out the funds to spread Dhamma to let Faithful
Trust flow,
Broadcast majestic Dhamma to radiate long living joy.
Release unexcelled Dhamma to tap the spring of Virtue,
Let safely peaceful delight flow like a cool mountain stream.

Dhamma leaves of many years sprouting anew, reaching
out,
To unfold and bloom in the Dhamma Centers of all towns,
To spread lustrous Dhamma and in hearts glorified
plant it,
Before long, weeds of sorrow, pain, and affliction will flee.

As Virtue revives and resounds throughout Thai
society,
All hearts feel certain love toward those born, ageing, and dying.
Congratulations and Blessings to all Dhamma Comrades,
You who share Dhamma to widen the people's prosperous joy.

Heartiest appreciation from Buddhadasa Indapanno,
Buddhist Science ever shines beams of Bodhi longlasting,
In grateful service, fruits of merit and wholesome
successes,Are all devoted in honor to Lord Father Buddha,

Thus may the Thai people be renowned for their Virtue,
May perfect success through Buddhist Science awaken their hearts,
May the King and His Family live long in triumphant
strength,
May joy long endure throughout this our world upon earth.

This edition includes a complete translation of "The Mindfulness With
Breathing Discourse" (Appendix E). We have added the introduc­tory
passages that were left out of the first edition. We also include Ajahn
Buddhadasa's notes to the discourse. The full discourse and the notes
will provide the reader with rich material for reflection and a fitting
summary of this book, and of all Dhamma practice. The remainder of the
text is unchanged, except for the correc­tion of printing and spelling
errors. Our thanks to everyone who has made this edition possible.

Mindfulness with Breathing is a meditation technique anchored In our
breathing, it is an exquisite tool for exploring life through subtle
awareness and active investigation of the breathing and life. The breath
is life, to stop breathing is to die. The breath is vital, natural,
soothing, revealing. It is our constant companion. Wherever we go, at
all times, the breath sustains life and provides the opportunity (or
spiritual development. In practicing mindfulness upon and through the
breathing, we develop and strengthen our mental abilities and spiritual
qualities. We learn how to relax the body and calm the mind. As the mind
quiets and clears, we investigate how life, how the mind and body,
unfolds. We discover the fundamental reality of human existence and
learn how to live our lives in harmony with that reality. And all the
while, we are anchored in the breath, nourished and sustained by the
breath, soothed and balanced by the breath, sensitive to the breathing
in and breathing out. This is our practice.

Mindfulness with Breathing is the system of meditation or mental
cultivation (citta-bhavana) often practiced and most often taught
by the Buddha Gautama. For more than 2500 years, this practice has been
preserved and passed along. It continues to be a vital part of the lives
of practicing Buddhists in Asia and around the world. Similar practices
are found in other religious traditions, too. In fact, forms of
Mindfulness with Breathing predate the Buddha's appearance. These were
perfected by him to encompass his most profound teachings and
discoveries. Thus, the comprehensive form of Mindfulness with Breathing
taught by him leads to the realization of humanity's highest potential –
enlightenment. It has other fruits as wel1 and so offers something - of
both immediate and long term value, of both mundane and spiritual
benefit - to people at all stages of spiritual development.

In the Pali language of the Buddhist scriptures this practice called
"Anapanasati" which means "mindfulness with in-breaths and
out-breaths." The complete system of practice is described in the Pali
texts and further explained in their commentaries. Over the years, an
extensive literature has developed. The Venerable Ajahn Buddhadasa has
drawn on these 'sources, especially the Buddha's words, for his own
practice. Out of that experience, he has given a wide variety of
explanations about how and why to practice Mind­fulness with Breathing.
This book contains some of his most recent talks about this meditation
practice.

The lectures included here were chosen for two reasons. First, they were
given to Westerners attending the monthly meditation courses at Suan
Mokkh. In speaking to Western meditators, Ajahn Buddhadasa uses a
straight-forward, no-frills approach. He, need not, go into the cultural
interests of traditional Thai Buddhists. Instead, he prefers a
scientific, rational, analytic attitude. And rather than limit the
instruction to Buddhists, he emphasizes the universal, natural humanness
of Anapanasati. Further, he endeavors to res­pond to the needs,
difficulties, questions, and abilities of beginning Western meditators,
especially our guests at Suan Mokkh.

Second, this manual is aimed at "serious, beginners." By "beginner" we
mean people who are fairly new to this practice and its theory. Some,
have just begun, while others have some practical experience but lack
information about where and how to develop their practice further. Both
can benefit from clear instructions con­cerning their current situation
and the overall perspective. By "serious" we mean those who have an
interest deeper than idle curiosity. They will read and reread this
manual carefully, will think through this information adequately, and
will apply the resulting understanding with sincerity and commitment.
Although some people like to think that we do not have to read books
about meditation, that we need only to do-it, we must be careful to know
what it is we are doing. We must begin with some source of information,
suffi­ciently clear and complete, to practice meaningfully. If we do not
live with or near a competent teacher, a manual such as this is
necessary. The beginner needs information simple enough to give a dear
pic­ture of the entire process, yet requires enough detail to turn the
pic­ture into reality. This manual should strike the proper balance.
There is enough here to guide successful practice, but not so much as to
complicate and overwhelm. Those who are serious will find what they need
without difficulty.

The main body of this manual comes from the series of lec­tures given
during our September 1986 meditation course. For this course, Ajahn Poh
(Venerable Bodhi Buddhadhammo, the initiator of these courses and &tan
Mokkh's Abbot) asked Ajahn Buddhadasa to give the meditation instruction
directly. Each morning, after breakfast, the retreatants gathered at
"the Curved Rock," Suan Mokkh's outdoor lecture area. Venerable Ajahn
spoke in Thai, with this translator interpreting into English. The talks
were recorded and many people, both foreign and Thai, requested copies
of the series.

Early last year, Khun Wutichai Taweesaksiriphol and the Dhamma
Study-Practice Group asked Venerable Ajahn for permis­sion to publish
both the Thai and English versions. Once the tapes were transcribed,
however, it turned out that the original English interpretation was
unsuitable for publication. It contained inac­curacies and was
unnecessarily repetitive. Therefore, the original interpreter has
revised his first attempt, or, we could say, translated it anew. This
new rendering follows the original Thai closely, although some additions
have been kept. Anyone who compares this version with the tapes will
appreciate the improvement.

In the course of revision and preparation, we decided to append
material to make the manual more comprehensive. In more recent talks,
Ajahn Buddhadasa has discussed perspectives on Anapanasati not
covered in the September talks. Appendices A, B, and C are selections
from three of these talks, with the parts that repeat material covered
in earlier talks edited out. This new infor­mation emphasizes the
significance and purpose of Anapanasati. Appendix D is a
substantial revision of a talk given by the interpreter as a summary of
Venerable Ajahn's seven lectures. Appendix E leaves the final word with
our prime inspiration and original source - the Lord Buddha's
"Mindfulness with Breathing Discourse (Anapanasati Sutta)." The
heart of the fundamental text for this system of meditation is presented
here in a new translation. We hope, that the exquisite simplicity and
directness of the Blessed One's words will gather all of the preceding
explanations into one clear focus. That focus, of course, must aim at
the only real purpose there is in life - nibbana.

If you have yet to sit down and "watch" your breaths, this book will
point out why you should, and how. Still, until you try it, and keep
trying, it will be impossible to completely understand these words. So
read this book through at least once, or however many times it takes to
get the gist of the practice. Then, as you practice, read and reread the
sections most relevant to what you are doing and are about to do. These
words will become tangible only through ap­plying them, and thus
strengthened they will guide the development more securely. You need
enough intellectual understanding to be clear about what you need to do
and how to go about it. While focusing on the immediate requirements of
today's learning, do not lose sight of the overall path, structure,
method, and goal. Then you will practice with confidence and success.

In addition to its primary purpose, teaching how to practice
Anapanasati correctly, this manual serves a purpose which the casual
reader will overlook. With the careful study advocated above, however,
you will discover that every central teaching of Buddhism, true Buddhism
in its pristine form, is mentioned here. This book, then, provides an
outline of the essential teachings. In this way our intellectual study
is neatly integrated with our mental cultivation practice. For how could
we separate the two? To fully understand our practice we must do our
Dhamma homework, and vice versa.

Having both in one place should help those who are confused about what
and how much to study. Just make sure that you understand all the things
discussed here, that is enough.

The benefits of correct, sustained Anapanasati practice are
numerous. Some are specifically religious and others are mundane.
Although Ajahn Buddhadasa covers them extensively in the seventh
lecture, we should mention a few here at the beginning. First,
Anapanasati is good for our health, both physical and mental. Long,
deep, peaceful breathing is good for the body. Proper breathing calms us
down and helps us to let go of the tension, high blood pressure,
nervousness, and ulcers that ruin so many lives these days. We can learn
the simple and beautiful act of sitting quietly alive to the breathing,
free of stress, worry, and busyness. This gentle calm can be maintained
in our other daily activities and will allow us to do everything with
more grace and skill.

Anapanasati brings us into touch with reality and nature. We
often live in our heads - in ideas, dreams, memories, plans, words, and
all that. So we do not have the opportunity to understand our own bodies
even, never taking the time to observe them (except when the excitement
of illness and sex occurs). In Anapanasati, through the
breathing, we become sensitive to our bodies and their nature. We ground
ourselves in this basic reality of human existence, which provides the
stability we need to cope wisely with feelings, emotions, thoughts,
memories, and all the rest of our inner conditioning. No longer blown
about by these experiences, we can accept them for what they are and
learn the lesson they have to teach us. We begin to learn what is what,
what is real and what is not, what is necessary and what is unnecessary,
what is conflict and what is peace.

With Anapanasati we learn to live in the present moment, the only
place one can truly live. Dwelling in the past, which has died, or
dreaming in the future, which brings death, is not really living as a
human being ought to live. Each breath, however, is a living reality
within the boundless here-now. To be aware of them is to live, ready to
grow into and with whatever comes next.

Lastly, as far as this brief discussion is concerned, Anapanasati
helps us to ease up on and let go of the selfishness that is destroying
our lives and world. Our societies and planet are tortured by the lack
of peace. The problem is so serious that even politicians and the
military-industrialists pay lip-service to it. Still, nothing much is
done to blossom genuine peace. Merely external (and superficial)
ap­proaches are taken, while the source of conflict is within us, each
of us. The conflict, strife, struggle, and competition, all the violence
and crime, the exploitation and dishonesty, arises out of our
self­centered striving, which is born out of our selfish thinking.
Anapanasati will get us to the bottom of this nasty "I-ing" and
“my-ing" which spawns selfishness. There is no need to shout for peace
when we merely need breath with wise awareness.

Many people who share our aspiration for peace, within both individual
hearts and the world we share, visit Suan Mokkh. We offer this manual to
them and all others who seek the Lord Buddha's path of peace, who accept
this the duty and joy of all human beings. We hope that this book will
enrich your practice of Anapanasati and your life. May we all
realize the purpose for which we were born.

Dhamma projects give us opportunities to join together in meritorious
work and the service of our comrades in birth, ageing, illness, and
death. A number of friends have given freely of their energy, time, and
skills. Although there is no better reward than the contentment and
peace that comes with doing our duty in Dhamma, nevertheless, we would
like to acknowledge and bless their contributions.

The Thai manuscript was transcribed by Jiaranai Lansuchip.

The English manuscript was transcribed by Supis Vajanarat and edited
the first time by Pradittha Siripan.

Miscellaneous errands were run by Wutichi Taveesaksiriphol and Phra
Dusadee Metamkuro.

Funds for the first printing of this manual were donated by Dr.Priya
Tasatiapradit, Amnuey Suwankiri, Supis Vajanarat, and The Dhamma
Study-Practice Group.

Ajahn Poh (Bodhi Buddhadhammo) and Ajahn Runjuan Inddrakamhaeng of
Suan Mokkh have nurtured and guided the environment wherein these
lectures and this book have arisen.

Ajahn Buddhadasa, in line with the Blessed One's purpose, gives us the
example and inspiration for a life of Dhamma service, which we humbly
try to emulate in ways such as putting together this manual.

Lastly, Mrs. Pratum Juanwiwat supplies much of the friendship and
material support (paper, pens, photo-copying, medicine, food) needed
to keep the translator's life and work rolling.

PALI TERMS: Ajahn Buddhadasa feels that committed students of Dhamma
should become familiar with and deepen their understanding of important
Pali terms. Translations often miss some or much, of the original
meaning (e.g. dukkha). By learning the Pali terms, we can explore
the various meanings and connotations that arise in different contexts.
Here, you will find them explained and sometimes translated (although
not always in the same way) both in the text and in the glossary.

Pali has both singular and plural inflections but Thai does not. The
Pali-Thai terms herein are used like the English "sheep'', sometimes
with an article and sometimes not. Depending on the context and meaning,
you can decide which cases are appropriate: singular, plural, both, or
numberless.

Generally, Pali terms are italicized. A few of the more frequent and
important terms, especially those that are difficult or cumbersome to
translate, are not italicized. These are words which fill gaps in the
English language, so we offer them as additions to English dictionaries.
Some of these words are Buddha, Dhamma, Sangha,
Anapanasati, dhamma, and dukkha.

Pali and Thai scripts do not use capital letters. In general, we only
capitalize Pali terms when they begin a sentence. The exceptions are
some of the non-italicized words.

NUMBERING: The Thai and English versions of this work are being
published almost simultaneously. To enable easy reference between the
two, and with the original tapes, we have numbered each spoken passage.
In the original, Ajahn Buddhadasa sometimes spoke only a sentence or two
then paused for the interpreter. Other times, he spoke at length before
giving the interpreter a chance. Each of these passages is given its own
number. When these passages are referred to in the text, they are
designated with a capital "P." (Page references use a lower-case "p").
Appendices A, S, and C are numbered in the same way, but do not
correspond to the tapes ex­actly, because some passages have been left
out. Appendix D is numbered although it differs greatly from the tape
and is not in­cluded in the Thai version.

Before answering this question we need
to understand the meaning of Dhamma. Then the reasons why we must study
and practice Dhamma can be discussed. (1)

DHAMMA AND THE
SECRETS OF LIFE

An easy to understand explanation of Dhamma is "the secret of nature which
must be understood in order to develop life to the highest possible
benefit." (2)

To develop life to the highest level
means reaching a stage of life that is free from all problem and all
dukkha. Such a life is completely free from everything that could be
signified by the words "problem" & "dukkha." (3)

A clarification of the word "secret" is important to the understanding of
our topic. If we do not know the secret of something then we are unable to
practise successfully to obtain the highest results and maximum benefits
from it. For example, progress in the
exploration of outer space, and developments in nuclear power, as well as
other areas, have been possible through the understanding of the secrets
of these things. The same thing is true of life. In order to reach the
highest possible development of life we must know life's secrets.
(4)

Life, especially in the context of Dhamma, is
a matter of nature (dhamma-jati). This Pali word dhamma-jati
may not corres­pond to the English "nature" exactly, but they are close
enough. Take it to mean something which exists within itself, by
itself, of itself, and as its own law. This sense of nature is not opposed
to man as some Westerners would have it, but encompasses man and all that
he experiences. We must understand the secret of the nature of life, which
is to understand Dhamma. (5)

DHAMMA: FOUR ASPECTS

The Dhamma of life has four meanings:

1. nature itself,

2. the law of nature,

3. the duty that must be performed according to that law of
nature,

4. the fruits or benefits that arise from the performance ofthat duty.

Always keep these four interrelated meanings in mind. (6)

Please investigate that Truth within yourselves, in this body and mind
that you imagine to be yourselves. Within each of us are various natures
compounded into a body, into a being. Then there is the law of nature that
controls those natures. And there is the duty that must be performed
correctly by and for all things regarding the law of nature. Lastly, there
are the results of the performance of that duty. If the duty is performed
correctly, the result will be well-being, tranquility, and ease. If the
duty is performed incorrectly, however, the result will be dukkha -
unsatisfactoriness, anguish, pain, frustration. Even at this beginning
level, please observe carefully and see clearly that within each one of us
there are all four aspects of Dhamma or nature. (7)

When we have investigated these four meanings of nature completely, we
will see that life is made up of just these four aspects of nature. Now,
however, we have yet to understand them correctly and completely. We have
not truly penetrated into the secret of what we call life. We have not
grasped the secret of Dhamma, so we are unable to practice in a way that
gets the fullest benefit from life. Let us take the time to study the
words "Dhamma" and "secret of life" enough that we may take advantage of
them. (8)

DEVELOPING LIFE BEYOND DUKKHA

We must also consider the phrase "developing life." We do not know the
secret of this, either. When we talk about developing life, we do not have
a clear understanding of what we meant and have little understanding of
the extent to which life truly can be developed. We do not realize the
highest benefits that are available to mankind, and so we do not take much
interest in the secrets of life which enable us to reach those highest
levels. You ought to understand how far life can be developed, to what
highest degree, and be especially interested in that development. (9)

On this beginning level, we need only to hold to the basic princip1e that
"developing life" means causing life to progress to the highest level,
that is, beyond all problems and dukkha, beyond the possible
meanings and gradations of these two words. For those who have never heard
the word "dukkha" before, we can ten­tatively translate it as
"suffering, unsatisfactoriness, conflict, agitation - all the things that
disturb life." Dukkha is what we are running from all the time. It
is what interferes with a life of calm and ease. It is anything that
interferes with spiritual perfection. When life is developed beyond all
dukkha, then life reaches its highest possible level.
(10)

Now, some people do not know about their own problems. They do not
understand what dukkha is, whether in general terms or in their own
life. They look at themselves and say, "Oh! I don't have any problems,
everything is OK." They accept all their difficulties and sorrow as normal
and ordinary. Are we like that? We need to take a serious, detailed look
into our own lives to see if there really is anything that could be called
"a problem." Is there any dukkha? Is there anything dissatisfying
or disturbing about life? Such questions are necessary when we come to a
place like Suan Mokkh. If you have not looked inside, if you are unaware
of any problems, if you feel no dukkha, then you do not know what
you are doing here or what your reason is for-studying Dhamma. Please,
take a good, clear look at these things called "problems" and "dukkha"
before proceeding any further. (11)

When we talk about developing life, we can distinguish four aspects of it.
The first aspect is to prevent things that are dangerous to life from
arising. The second is to get rid of and destroy any dangerous things that
already have arisen in life. The third is to produce things which are
useful and beneficial for life. The fourth is to maintain and preserve
those things so that they grow further. Altogether we have the four
aspects of developing life: preventing new dangers, getting rid of old
dangers, creating desirable things, and maintaining and increasing the
beneficial things. These make up what we call "developing life."
(12)

Developing life is our duty. We must realize that it is our duty if such
development is to happen. (13)

In order to fulfill our duty we must have in our possession four very
important dhammas,* four Dhamma tools. These four tools of Dhamma are
sati (reflective awareness or mindfulness), sampajanna
(wisdom-in-action or ready comprehension), panna (wisdom or
knowledge) and samadhi (concentration). Having these four tools
will enable us to develop life. (14)

* [In some contexts, "dhamma" merely means "thing." In such cases. We
do not capitalize it. (Pali and Thai do not use capital letters.)]

The practice of vipassana or mind-development aims at cultivating
and training the mind so that these four Dhamma tools are enriched enough
to develop our lives. We ought to take an interest in studying the mental
development of these four necessary dhammas.
(15)

THE KIND OF ANAPANASATI WE NEED

There are many different kinds of mental development or vipassana.
Many different systems and techniques for training the mind exist. But of
all the techniques which we have come across, the best is called
Anapanasati-bhavana, the cultivation of mindfulness with breathing in
and out. This is the practice that we will discuss in detail throughout
these lectures. (16)

The correct and complete meaning of Anapanasati-bhavana to take one
truth or reality of nature and then observe, investigate, and scrutinize
it within the mind with every inhalation and every exhalation. Thus,
mindfulness with breathing allows us to contemplate my important natural
truth while breathing in and breathing out.
(17)

Such study is very important and of great value. If we aspire to know the
truth regarding something, we must take the truth of that matter to
contemplate, examine, analyze, and study wholeheartedly every time we
breathe in and out. Let me repeat that the object must he worked on
continuously within the mind. Here, "continuously" means "with every in
and out breath." Breathing in, know that ob­ject. Breathing out, know that
object. Breathing in, understand that thing. Breathing out, understand
that thing. This is most necessary, as well as extremely beneficial, for
sufficiently developing any knowledge that must be understood. Such study
brings about a transformation in the mind-heart, that is to say, on the
inside of life. (18)

Actually, the meaning of "Anapanasati" is quite broad and general.
It means "to recollect with sati anything at all while breathing in
and breathing out." Imagine that you are thinking about your home in some
foreign country while breathing in and breathing out; or about your
mother, wife, husband, children, or family while you are breathing in and
breathing out. That could be called "Anapanasati," also. But that
is not what we need to do here. What we require is to recollect Dhamma,
that is, the natural truths which will free the mind from the suffering of
dukkha. Take those truths to work upon in the mind well enough and
completely enough to get rid of all our problems and eliminate dukkha.
In other words, acquire the four Dhamma tools mentioned earlier. This is
the kind of Anapanasati which is the most useful.
(19)

FOUR THINGS WE OUGHT TO CONTEMPLATE

Now, we come to the question, what things are proper, cor­rect, and
necessary to take as objects to contemplate every time we breathe in and
breathe out? The answer is the secrets of the thing called 'kaya (body),"
the secrets of the thing called "vedana (feel­ing)," the
secrets of the thing called "citta (mind)," and the secrets of the
thing called "Dhamma." The secrets of these four things are to be
brought into the mind and studied there.
(20)

These things are important enough for you to memorize their Pali names.
For your own clear understanding and future reference remember these
words: kaya, vedana, citta, and Dhamma. Remember them as our
four most important topics. We must use these four things far more than
any other kinds of objects to train and develop the mind, because these
four things already exist within us and are the sources of all the
problems in our lives. Because we do not understand them and because we
cannot regulate* them, theybecome the things that lead to
suffering. Therefore it is absolutely necessary to clearly distinguish and
understand these four things: body, feeling, mind, and Dhamma.
(21)

* [The Thai word kuab-kum is used throughout these talks. It can be
translated 'to regulate; to control or confine; to oversee, supervise, or
superintend.' When one of these translations appear, all of the rest
should be understood. In all cases, kuab-kum depends on sati and wisdom,
never force or will-power.]

STAGE ONE: FLESH-BODY AND BREATH-BODY

Now, let us examine these four separately, beginning with kaya. The
Pali word "kaya" literally means "group" and can be applied to any
collection of things. In this case kaya means specifically the
groups of things that are compounded together into a physical
flesh-and-blood body. In fact, our English word "body" can also mean
group. So we must be careful of what group is meant.

You ought to look for yourselves to see what these bodies are made out of.
What organs are there and how many of them? What kind of elements? What
sort of parts and components come together into a body? Further, there is
one very important component which nourishes the rest of this body,
namely, the breath. The breath also called "kaya" in that it is a
group of various elements. We will study how this flesh-body is
established and how it is related to the breath.

The breath-body is very important because we can see that it sustains life
in the rest of the body. And here we have the crucial relationship that we
need to study. The general body, this flesh-body, is something that cannot
be regulated directly. Such is not within our ability. However, there is a
way to control it, to master it, indirectly by using the breath. If we act
in a certain way toward one body (breath), there will be a certain effect
upon another body (flesh). This is why we take the breath as the training
object. Super­vising the breath to whatever degree is equal to regulating
the flesh­ body to that degree. This point will appear to you most
distinctly when you have trained up to that particular stage of
Anapanasati. (22)

In the first steps of this practice, those concerned with the kaya (body),
we study the breath in a special way. We note every kind of breath
that occurs and study what each is like. Long breaths, short breaths, calm
breaths, violent breaths, fast breaths, and slow breaths: we must know
them all. Of all the different kinds of breath which arise, know what
nature each one has, know its characteristics, and know its functions.

Observe what influence the different breaths have upon the flesh-body. The
breath has a great influence on the rest of the physical body and this
influence needs to be seen clearly. Observe both sides of the relationship
until it is obvious that they are interconnected and inseparable. See that
the breath-body conditions and concocts the flesh-body. That is the first
step. Make a special study of the breath. Know the characteristics of all
its different forms. Then understand that it is connected to this
flesh-body too. This will allow us to regulate the flesh-body by means of
regulating the breath. (23)

The meaning of these first steps of this practice is to know the secrets
of the kaya, the body. We know that the breath-body, the breathing,
is the conditioner of the flesh-body. This important secret can be used to
unlock other secrets about the body, such as, the fact that we can use the
breath to gain mastery over the body. Nobody can sit here and directly
relax the body, but we discover that we can relax the flesh-body by making
the breath calm. If the breathing is calm, the flesh-body will be calm.
This is how we can control the body indirectly. Further, we know that
there is happiness and joy and other valuable benefits in the calming of
the breath and flesh bodies. (24)

STAGE TWO: OUR MASTERS THE FEELINGS

Once we understand the secrets of the kaya, we turn to the secrets
of the vedana. The vedana have the highest power and
influence over human beings, over all living things. My words will
surprise you, nonetheless, the entire world - animals, humans, and all
living beings – depends on the vedana. They all are under the power
of the feelings. This sounds funny and unbelievable, so ex­amine it for
yourselves. It is a fact that we - our entire species – are being forced
by the vedana to do their bidding. When there are sukha-vedana
(pleasant feelings) we try to get more of those feelings. The
pleasant feelings always pull the mind in a certain direction and
condition certain kinds of activity. Dukkha-vedana (unpleasant,
disagreeable feelings) affect the mind and influence life in the op­posite
direction, but still lead to all kinds of habitual responses. The mind
struggles with them and turns them into problems that cause dukkha.
The feelings have great power over what we do. The whole world is under
the command of these vedana, although there may be other factors
involved as well. For example, while tanha (craving) can control
the mind, craving itself is first conditioned by feeling. Thus, the
vedana have the strongest and most powerful influence over our entire
mind. We ought to understand the secrets of vedana.
(25)

I will say something at which you can laugh if you wish, "If we can master
the vedana we will be able to master the world." We will be able to
control the world, when we can control the feelings as we require. Then we
could supervise the world as it so badly needs. Now, nobody is interested
in controlling the vedana, so the world has gotten out of proper
control. Have you seen all the crises and problems that arise constantly?
The wars, the famines, the corruption, the pollution, all these things,
are activities originating in our failure to control the feelings from the
start. If we would control the feelings, then we could control the world.
This is something you need to consider.
(26)

If we speak in line with the Lord Buddha's words, we say that the causes
of everything in the world are centered on the vedana. The myriad
activities happen in the world because our feeling of the vedana
forces us to desire, and then act out those desires. Even such beliefs as
reincarnation and rebirth are conditioned by the vedana. If we
believe, we travel around in the samsaric cycle, the cycles of birth and
death, of heaven and hell. Everything originates in feeling. To control
the vedana is to control the origin, the source, the birth place of
all things. This is how necessary it is to understand these feelings
correctly and comprehensively. Then, we will be able to control them and
their secrets will not deceive us into doing anything foolish ever
again. (27)

There are three main points to realize regarding the vedana. First,
understand the vedana themselves, the things that cause feel­ing in
the mind, that the mind feels. Second, know how the vedana
condition the citta, the mind-heart. They stir up thoughts,
memories, words, and actions. Know this concocting of the mind. Third,
discover that we can control the mind by controlling the vedana, in
the same way that the flesh-body is controlled by the regulation of the
breath. Then we win be able to master the mind by correctly mastering the
feelings which condition it. These three things make up the secrets of the
vedana.

1. Understand the feelings themselves.

2. Know the things that condition the feelings.

3. Then, know how to control those things that condition the
feelings, which is the same as controlling the feelings
themselves.

These are the three important things to understand about vedana. (28)

Since the first and second stages of practice both follow the same
principle, it is helpful to compare the two. In the stage regar­ding the
body, we find out what it is that conditions the flesh-body, and then we
study that thing. We study that body-conditioner until we know it in great
detail. We study how that thing conditions the body. Then, by regulating
that thing, we can control the body. This is our way to make the body more
calm and peaceful. As for the mind, its conditioner is the feelings. By
controlling the vedana so that they do not condition or stir up the
mind, orso that they condition the mind in a desirable way, we are
able to calm the mind. This how the first stage regarding the kaya
and the second stage regarding the vedana follow the same basic
principle and are parallel in their method of practice.
(29)

STAGE THREE: THE SUBTLE MIND

First, we practice to know the secrets of the kaya. Second, we
practice to know the secrets ofthe vedana. Then, after
fully master­ing the first and second stages, we will practice in order to
know the secrets of the citta (Thai, cit). The mind is the
director and leader of life. The mind leads and the body is merely the
tool which is led. If life is to be lead upon the correct path, we must
understand the citta correctly until we are able to control it.
This will require a special study, because this thing we call, "mind" is
very subtle, complex, and profound. We cannot see it with our eyes,
something special is needed to ‘see’ it. With well-trained sati
such a study is fully within our ability, but we must put forth
special effort. Do not lose heart or give up! All of us are capable of
studying the citta so that we learn its secrets.
(30)

It is impossible to know the citta directly. We cannot touch it I
or make contact with it directly. It is possible however, to know it
through its thoughts. If we know how the thoughts are, we will know how
the mind is. In the material world, forcomparison, we cannot know
the thing electricity in itself. Instead, we know electricity through its
properties: current, voltage, power, et cetera. So it is with the
citta. We cannot experience it directly but we can ex­perience its
properties, the various thoughts. During each day how many different kinds
of thoughts are arising, how many levels of thoughts come up? Observe
these different thoughts. This is how we know the citta, first of
all. (31)

We begin our study of the mind by observing what kind of thoughts it has.
In what ways are its thoughts improper and in what ways correct? Are those
thoughts defiled or undefiled? Does it think along correct lines or
incorrect lines, good lines or wicked lines? Observe until the citta
is understood through all the types of thought that it can think.
That's it! Know this truth just a little bit first, that the nature
(dhamma-jati) of the mind is like this. At this stage, due to our
training of the kaya and the vedana (conditioner of the
mind), we are able to direct the mind as we require. The mind can be made
to think in different ways or can be kept still. We can make the mind
satisfied, or even dissatisfied, if we want. The mind can ex­perience
different kinds of happiness and joy. It can be stilled, calmed, and
concentrated in different ways and to different degrees. Finally, the
.mind can be liberated. We make it let go of things with which it has
fallen into loving, hating, and attaching. The mind is liberated from all
those things. This is our lesson about the secrets of the mind which we
must practice in stage three of Anapanasati-bhavana.

Know all the different kinds of citta. Be able to make the mind
glad and content. Then force the mind to stop and be still. Lastly, make
the mind let go of its attachments. Force it to let go. It lets go of
things it attaches to and the things that attach to the citta let
go of it. This is what it takes to be expert, to be well versed, in
matters of the mind, in the third lesson of Anapanasati.
(32)

STAGE FOUR: REALIZING THE SUPREME DHAMMA

After having learned the secrets of the body, the feelings, and the mind,
we come to the fourth stage, which is about Dhamma. As mentioned earlier,
Dhamma is nature in all its meanings. Now, take the truth of all those
things, the ultimate truth of all natures, to study. This is what is meant
by "studying Dhamma." It is to study the truth, the fact, which is the
supreme secret of nature. With that knowledge we can live life in the best
way. We ought to study the secret of the truth that controls life, the
truth of aniccam, dukkham, anatta, sunnata, and tathata.

Aniccam: know that all conditioned things are
impermanent and in flux.

Dukkham:
know that all concocted things are inherently unable to satisfy our
desires.

Anatta:
know that all things are not-self, not-soul.

Sunnata: know that everything is void of
selfhood of "I" and "mine."

Tathata: know the thusness, the suchness of
all things.

Together, these are the one ultimate Truth. We must watch these things
until they are fully realized in order that the mind will never again lose
its way. When the mind understands this truth of all reality, then the
mind will make no errors and will keep itself on the path of
correctness. (33)

It may sound funny to you that all Truth - aniccam, dukkham, anatta,
sunnata -- ends up with tathata. It may amuse you that the
Ultimate Truth of everything in the universe comes down to nothing but
thusness. In Thai, tathata is translated "just like that." It is
more difficult in English: "just such, only thus, thusness. Isn’t it
funny? All Truth boils down to the typical, ordinary words "everything is
just like that." Nothing is regarded as good or bad, wrong or right, gain
or loss, defeat or victory, merit or sin, happiness or suffering, having
or lacking, positive or negative, when we see thusness, the highest
Dhamma. The highest Dhamma is right here in "merely thus," for thusness is
above and beyond all meanings of positive and negative, above all meanings
of optimism and pessimism, beyond all dualities. This is the finish. The
Truth to be known in stage four is the secret of nature that says all
things are 'only thus - merely such'.
(34)

To see Dhamma sufficiently is the first step. That is just the first step.
Now, we will see that the mind begins to let go, begins to loosen up its
attachments. These attachments will dissolve away. This will be
experienced until the step where attachment is extinguished. Once
attachment is quenched, the final step is to experience that "the mind is
free, everything is free." However, the texts use the words "throwing"
back." The Buddha said that at the end we throw everything back. The
meaning of this is that we have been thieves all our lives by taking the
things of nature to be "I" and "mine." We have been stupid and we suffer
for it. Now, we have become wise and are able to give things up. We give
it all back to nature and never steal anything ever again. At this last
step of prac­tice we realize, "Oh! It's nature's not mine." Then we can
throw everything back to nature.

The last step ends in this amusing away. It ends with us not being a thief
anymore, with freedom from any and all effects and influences of
attachment. The final step of the development of Anapanasati
finishes here. To learn the secret of Dhamma is to know that nothing
should be attached to, and then not attach to anything. All is liberated.
The case is closed. We are finished. (35)

If we choose to give this a name, we can call it "emancipation" or
"salvation." It seems that all religions have the same thing as their goal
and call it by pretty much the same names. For us, the meaning just
described - ending attachment and throwing everything back to nature - is
our understanding of emancipation. Other religions may give some other
meaning to the word emancipation, who knows? In Buddhism, emancipation
means to be free from every type and form of attachment so that we may
live our lives above the world. Although our bodies are in this world, our
minds are beyond it. Thus, all our problems disappear. This is how to
develop life to its fullest potential using this four-stage method of
practice. There are many more details to consider, but we will leave them
for later.

Today, we have given a general outline of what happens in this way of
practice. With this background it should be easy to practice each step as
we come to it. May we end today's lecture here.
(36)

In today's lecture we will talk about the practice of stage one of
Anapanasati concerning the kaya. But let me warn you in advance
that there are altogether four groups of things that we must contemplate.
Each group includes four things or dhammas. That makes a total of sixteen
dhammas. Of those sixteen, only two are the breathing itself. The breath
is contemplated directly in only two steps. The remaining fourteen steps
focus on other things. In all, there are four parts or tetrads, each of
which contains four steps. Today, we will speak about the first two steps
of the first tetrad, the practice concerning the kaya (body).
(37)

PHYSICAL PREPARATIONS

We will begin at the very start with the preparations for practicing
Anapanasati. First, we must choose a location or place that is
suitable and appropriate for our practice. We choose the best available
place knowing that we can never have a perfect situation. We try to find a
place that is quiet and peaceful, where the conditions and the weather are
good, where there are no disturbances.

But when good conditions are not available, we do the best we can with
what we have. We must choose something, somewhere. We must be able to
practice even when sitting on the train coming down from Bangkok.
Sometimes we can focus on the breath until we do not hear the noise of the
train and do not feel the shaking as it moves. That shows that we can
choose a location and use the conditions available to us in the best
possible way. (38)

We are not going to be defeated by any circumstances. Even on the train.
Whether we have perfect conditions or not, we will make the most of them
and do what we can. When we want to prac­tice, we can use the sound of
the train itself as a meditation object. The "clack-clack-clack" of the
wheels on the rails can be our meditation object instead of the breath. In
this way we have no objections about any location in the world, whether it
is most proper or not very proper. We have no excuses regarding our choice
of a proper location. (39)

The next preliminary step is to prepare the body. We need bodies which are
sufficiently normal, free ofdisease, and without any respiratory
ordigestive abnormalities. More specifically, we can prepare the
nose so that it functions smoothly and correctly. In ancient times, they
took some dean water in the palm ofthe hand, drew it up into the
nose, and then blew it out. If we do this two or three times, the nose
will be clean and prepared to breathe well. The nose will then be much
more sensitive to the breath. This is an example ofgetting our
bodies ready. (40)

TIME AND TEACHER

Next, I would like to speak about time, and preparing the time of
Practice. Especially when we are determined to practice earnestly, we need
to choose the most suitable and appropriate time that we can find. Ifhowever, we cannot find a good time, we accept whatever we can get. We
do not have to be enslaved to a certain time ofday. When possible,
we choose a time when there are no distractions and disturbances. When
there is no time, however, that is completely free ofdistractions,
we use the best time available. Then the mind learns to be undistracted
regardless ofhow many disturbances there are. Actually, we
are training the mind to be undisturbed no matter what is going on around
us. The mind will learn to be peaceful. Do not limit yourself to any
certain time, when things must be just right, andyou will never
find it. Some people do this until they cannot find any time to meditate.
That is not right. Always be flexible to practice at any time.
(41)

The next consideration is what they call an "acariya (teacher,
master)". But in truth, even in the old training systems, they did
not talk much about "acariya." They called such a person a "good
friend (kalyana-mitta)." To say "friend" - an advisor who can help
us with certain things - is correct. We should not forget, however,
principle that no one can help someone else directly. Yet nowadays,
everyone wants to have a teacher to supervise them! A good friend is
someone who has extensive personal experience and knowledge about the
meditation practice or whatever else it is that we are striving to do.
Although he is able to answer questions and explain some difficulties, it
is not necessary for him tosit over us and supervise every breath.
A good friend who will answer questions and help us work through certain
obstacles is more than enough. To have such a kalyana-mitta is one more
thing to arrange. (42)

SITTING POSTURE

Now we come to the actual activity of meditation itself. The first thing
to discuss is the sitting posture (See Figure 1). It is necessary to sit in a way that is
stable and secure, so that when the mind is semi-conscious we will not
fall over. Be able to sit just like a pyramid. Pyramids cannot fall over
because they have a very solid base and sides that rise up into a central
pinnacle. There is no way that they can fall down. Consider how long the
pyramids in Egypt have been sitting! Learn to sit like a pyramid. The best
way to do this is to sit cross-legged. Put your legs out in front of you,
then pull the right foot up onto the left thigh and the left foot up onto
the right thigh. These who have never sat this way, who may not even be
used to sit­ting on the floor, may need some time to train the body to sit
in this way, but it is worth the effort You can patiently, gradually train
yourself to sit in this way. Then you will not fall over. It will be
im­possible to fall forwards, backwards or sideways. From ancient times
this way of sitting has been called "the lotus posture (padmasana)."

Figure 1- Sitting Postures

It is also important to sit upright with the vertebrae and spine in proper
alignment without any bends or curves. The vertebrae should sit snugly on
top of each other so that they fit together properly. This is what is
normal for the body. The spine is a vital part of the nervous system so we
should sit erect in order to keep it straight and correct. This is good
posture. (43)

At first; it may be difficult for those of you who have never sat like
this. Nevertheless, I must request that you try to do it. The first time,
you may be able only to fold your legs in front without crossing them.
That is enough to begin. Later, put one leg on top of the other, cross one
leg. Finally, you will be able to cross both legs in a "full lotus." This
way of sitting is as compact as a pyramid and will not tip over when the
mind is concentrated or half concentrated. A straight spine is quite
necessary because there are different kinds of breathing. If the spine is
bent, there will be one kind of breathing. If the spine is straight then
there will be another kind of breathing. Therefore, we must try to
straighten the spine, even if it is a little bit difficult at first.
(44)

Next, the hands. The most comfortable and easiest thing to do with the
hands is to let them fall onto the knees. Another way is to lay the hands
on top of each other in the lap. This second position may be uncomfortable
for some people because the hands will become hot. If we rest them on the
knees they will not get hot. Some groups advise to fold the hands in the
lap with the thumbs touching in order to have "concentrated hands." To
press the hands together can aid concentration. That can also be good. It
is how they do it in China. Choose which seems most suitable for you. The
hands will not heat up if you leave them on the knees. Or you can lay them
on the lap if that is comfortable. Or you can press them together to
increase concentration a bit. You can choose from these three positions of
the hands. (45)

COOL, CONCENTRATED EYES

Now, the eyes. Should we leave them open or should we close them? Many
people believe that they must close their eyes that they cannot meditate
with open eyes. If you are serious about what you are doing and have a
sufficiently strong mind it is not difficult to practice with the eyes
left open. Begin with the eyes open. Openthem with the
determination to gaze toward the tip of the nose. This is not at all
impossible. It just takes a little effort to do so. Gaze at the tip of the
nose so that the eyes will not get involved in other things. When we close
our eyes we tend to be sleepy, so be careful about closing the eyes. Also,
when the eyes are closed they become warm and dry. Mediating with the eyes
open will help us to stay awake and will keep the eyes cool and
comfortable. Further, this will help the mind to be concentrated; it will
aid the development of samadhi. As samadhi (concentration)
develops about half way, the eyes will close naturally by themselves. The
eyelids will relax and drop shut on their own. There is nothing to worry
about. The complete technique is to begin with the eyes open. Gaze at the
nose tip until samadhi develops, then the eyes will close on their
own. That takes care of the eyes. (46)

Practicing with the eyes open and gazing at the tip of the nose is
automatically a noticeable level of concentration. If we establish all of
the mind upon gazing at the tip of the nose, we will not see anything
else. If we can do this, it will be a certain type of samadhi. We
will profit from having this much concentration right from the start.
Merely look at the nose without seeing anything else. If all of the mind,
all of its interest, is set on looking at the nose, then nothing else will
be seen. This samadhi is not insignificant. Therefore you ought to
try to start with open eyes. (47)

Please observe that this is something anyone can do. We are intent upon
gazing at the nose, at feeling the nose, and at the same time we feel the
body breathing. Both can be done. It may seem that both are being done at
exactly the same moment, but they are not. There is not anything unnatural
or supernatural about it. Because of the mind’s great speed it is possible
for the eyes to be gazing at the tip of the nose while being aware of
breathing in and breathing out. You can see this for yourself. (48)

FOLLOWING THE BREATH WITH MINDFULNESS

At last we come to the noting, the contemplation, of the breathing. To
start, we must have sati (mindfulness or reflective awareness). We
begin to use sati by being mindful of the in and out breath. We
train sati by noting that we are about to breath in or about to
breath out. Let the breathing go on comfortably and normally. Let it be
natural. Do not interfere with it at all. Then con­template each breath
with mindfulness. How are we breathing in? What is the out-breath like?
Use sati to note the ordinary breath. In the beginning we develop
and train sati using a technique called "following" or "chasing."
The in-breath starts at the tip of the nose and we imagine that it ends at
the navel. The out-breath, we imagine; begins at the navel and ends at the
tip of the nose. In between is the space through which the breath runs in
and out. Sati contemplates the properties of this movement in and
out from the tip of the nose to the navel, and then back and forth. Do not
allow any gaps or any lapses. This is the first lesson: contemplate the
breath with sati. (49)

We are not anatomists, but we know that the breath only goes into the
lungs, that it does not go all the way down to the navel. We only imagine
that the breath itself ends at the navel. We do not hold it to be
true. This is just an assumption based on our feeling of and sensitivity
to the movement of the breathing. When we breathe we feel movement all the
way down to the navel. We use that feeling as the basis of our practice
and follow the breath between the tip of the nose and the
navel.

The distinction as to whether it is sati which follows the breath
in and out or that sati forces the mind to follow the breath in and
out is not important at this point. The only thing that matters is to
contemplate the breath as if chasing it, without ever losing it. It goes
in and stops a moment. Then it comes out and pauses a moment. In and out,
in and out, with short breaks in between. Note everything and do not let
anything slip by. Do not allow empty spaces where the mind might wander.
Keep the mind constantly on the breathing in and out.

This is the first lesson to learn. It may not be so easy. Maybe it will
take three days, three weeks, or three month until you are able to do it.
It is the thing that we must do in this first step. Here we are merely
explaining the method of training. You may not get very far in a ten day
course like this, but it is important to know what needs to be done and
get started. Once you understand the method correctly, you can practice on
your own until you get it. Start by contemplating the breath between these
two points without leaving any chances for the mind to wander off to
something else. (50)

MANY KINDS OF BREATH

While we practice following, we have the opportunity to observe various
characteristics of the breath. We can feel many things, For example, we
can feel the longness and the shortness of the breath. We naturally learn
about the long breath and short breath. Then we observe the coarseness and
fineness of the breath. Further, we observe its smoothness and burnpiness.
Later, we will observe the reaction to these qualities. In this first step
contemplate these different kinds of breath: long and short, coarse and
fine, easy and uneasy. Begin to observe them by feeling them with sati.
(51)

Wemust learn how to observe in more detail, that is, to observe
the reaction or influence of the different kinds of breathing. What
reactions do they cause, how do they influence our awareness? For example,
when the breathing is long, how does it influence our awareness. What
reactions does the short breathing cause? What are the influences of
coarse and fine breathing, comfortable and uncomfortable breathing? We
observe the different types of breath and their different influences until
we can distinguish clearly how the long and short breaths, coarse and fine
breaths, and comfortable

uncomfortable breaths differ . We must know the variations in the
reactions to and influences of these various properties of the breath, of
these qualities that influence our awareness, our sensitivi­ty, our mind.
(52)

Along with the above observations, we need to watch the effect or flavor
of the different kinds of breath. The flavors that arise are kinds of
feelings, such as, happiness, non-happiness, dukkha, annoyance, and
contentment. Observe and experience the flavors or effects caused,
especially, by the long breath and short breath, by the coarse breath and
fine breath, and by the easy breath and uneasy breath. Find out how it is
they have different flavors. For instance, we will see that the long
breath gives a greater sense of peace and well being, it has a happier
taste than the short breath. Different kinds of breath bring different
kinds of happiness. We learn to analyze and distinguish the different
flavors that come with the different kinds of breath that we have
scrutinized. (53)

Finally, we will discover the various causes that make the breath either
long or short. We gradually will find this out for and by ourselves. What
causes the breathing to be long? What kind of mood makes the breath long?
What kind of mood makes it short? Thus, we come to know the causes and
conditions that make the breath long or short.
(54)

There is a way for us to regulate the breath in these beginning steps in
order to make it longer or shorter. If we would like to train with this,
we have a technique called "counting." For example, in one inhalation we
count to five, from one to five. If we count to ten; from one to ten, the
breath will lengthen accordingly. On an ordinary breath we only count to
five. For a short breath- we might count to three and that changes the
breath as we wish. Always count at the same speed, for if the pace of
counting changes it would negate the effect of counting higher or lower.
By counting, the lengths of the breath can be regulated. We can lengthen
or shorten them using this special training technique. We do not have to
use it all the time. It is just a little experiment we can use from time
to time in order to regulate the breath or to get to know it better. Give
it a try whenever you want. (55)

STEP ONE: THE LONG BREATH

By now we have developed an adequate preliminary understanding of the
breath. We know about the various properties of the breath: longness,
shortness, coarseness, fineness, easiness, and uneasiness. Our knowledge
extends to the things connected with the breath, the reactions toward and
influence of these properties as felt in our minds. We even know how to
control the length of each breath. The next thing to do is to enter a
course of training with them. Now that we understand all these things, we
begin train­ing with the long breath.
(56)

We have come to the first lesson, the first step, namely, the
contemplation of the long breath. We are able to breathe long whenever we
need to. We have learned how to make the breath long and how to keep it
long. In this first lesson, we will study the long breath exclusively. We
study the nature of, all the facts about, the long breaths. When a breath
is long, how pleasant is it? How natural and ordinary is it? What
kinds of calmness and happiness are involved? In what ways is it different
than a short breath? This means that we now study just the long breath
using the method described above, to find out its properties, qualities,
influence, and flavor. Only­ study the long breath here. Sit and
investigate the long breath exclusive1y. This is lesson one, understanding
all matters connected to the long breathing.
(57)

Finally, we must observe how the body works in relation to the long
breath. When there is a long inhalation, how does the body move? In what
places is there expansion? In what places does the body contract? When
there is a deepest possible long breath, does the chest expand or
contract? Does the abdomen expand or contract? These are things to
examine. In doing so, you may learn that it works differently than you
thought. Most people have the overly simple idea that when we breathe in
the chest expands and when we breathe old: the chest contracts. In
studying the breath carefully, however, we find that in taking the longest
inhalation, the abdomen will con­tract and the chest will expand. With the
very long exhalation, then, the abdomen will expand and the chest will
contract or deflate. We find the reverse of what common sense teaches. You
ought to in­vestigate this business of the very long breath, the longest
possible breath, to see what changes happen. Do not take anything for
granted. You ought to understand even these most basic natural facts.
(58)

We study all the secrets of the long breath, everything about the long
breath, in order to know the nature of the long breath: We are able to
contemplate the longness. We can protect it and main­tain it. This means
that we are expert in all matters concerned with the long breath.
Practicing with the long breath is lesson one.
(59)

An extremely important thing to learn is the interrelationship between the
breath and the body, There is a very close interconnection between the
two. Find out what effects the long breath has on the body, discover the
happiness and comfort it brings, Further, we will know the secret that
there are two kaya: the breath-body and the flesh-body. We ought to
observe this even at this early stage, although, we will not go into it
specifically until step three. Still, in our lesson here, we should begin
to realize how the breath and the body are interconnected. Therefore,
please observe when breathing long, or when breathing whatever way, how it
effects the rest of the body. We will grow more certain - through personal
experience rother than thinking - that the breath is intimately associated
with the body. (60)

STEP TWO: THE SHORT BREATH

We have now completed the first lesson, which is about the long breath. We
can move on to the second lesson, that concerning the short breath. We
really do not have to say much about this step, because it is practiced in
exactly the same way as with the long breath. The only difference is that
step two, the second lesson, uses the short breath. Whatever we learned
about the 1ong breath, we must learn the equivalent facts about the short
breath. (61)

For instance, we will observe and feel immediately that the long breath
brings ease and comfort while the short breath leads to abnormality, that
is, uneasiness, agitation, and discomfort. With this knowledge, we will
know how to make the body either comfortable or uncomfortable by
regulating the breath. We need to know the com­plementary differences
between the two kinds of breath as clearly as possible. So in the second
lesson, we are interested in the short breath in particular. Study
everything, every aspect, every property, of the short breath until you
know it as extensively as you know the long breath. Although the two kinds
of breath have opposite natures, our way of studying them is identical.
(62)

Of special interest is the observation that when we breathe long the
breath is fine. When we breathe short the breath is rough. Once we learn
how to make the breath fine or coarse as we wish, we can use this ability
to our advantage. The benefit is that the fine breath will calm down our
bodies. They become cool. When we wish to cool down our bodies, we bring
out the fine breath. When we require fine breath we simply make the
breath longer. This is one of things that we need to study.
(63)

Another example is that when we are angry the breath is short. When the
breath is short the body is disturbed, also. If we can make the breath
long the anger will not be able to continue. When we are angry the breath
is short and rough, and the body is rough. We can drive away anger by
breathing long. The body will be relaxed and that anger will go away. This
is an example of the many different interactions and relationships between
the breath, the body, and the mind. This is what we must understand about
the relationship and difference between long and short breathing. We must
experience this, must feel it for ourselves, fluently and expertly.
(64)

BREATHING AWAY EMOTIONS

To summarize these first steps: it is possible to regulate, control,
limit, and manage the emotions by using the breath. We can make the
emotions correct, useful, and beneficial through the breath. Through our
knowledge of the breath we develop the ability to control the breath
itself. If we can train the breathing then we can control the emotions,
that is, cope with the happiness and pain of our lives. Practice until you
can feel this. Your practice is not com­plete if you cannot see this
clearly. (65)

When you are sitting in meditation and a mosquito bites you, you develop
an evil emotion. How can you get rid of it? The way to drive it away is to
improve the breath. Make it long, make it fine, make it chase that wicked
emotion away. This is the best way to solve the problems. This is another
example of the beneficial knowledge and abilities that we are training.
(66)

The different topics and points of view to be studied in the first lesson
about the long breath and in the second lesson about the short breath are
the same. The only difference is that everything is complementary. The
number and type of things to study are equal. But the differences between
long and short lead to complementary sets of facts.

Well, the time for today’s talk is finished. We only had time to discuss
steps one and two. We will leave the steps of this tetra for tomorrow.
Today’s meeting is over. (67)

Today, we will speak about steps three and four of the first tetrad, that
is, the remaining steps concerned with the kaya (body).
(68)

STEP THREE: EXPERIENCING ALL BODIES

In step three, the aim is to experience all kaya, all bodies. The essence
of this step is to feel all bodies while breathing in and breathing out.
We already began to observe while practicing the beginning steps that the
breath is the conditioner of our flesh-and-blood bodies. This step does
not involve anything new, we merely note more this fact more profoundly,
clearly, and carefully than earlier. We contemplate more distinctly the
fact that there are two kaya (bodies). Continuously observe this while
breathing in and breathing out. (69)

The practitioner must recollect an observation that we began to experience
previously. Recall the fact that the breath is the conditioner of the
flesh-body. We will distinguish between two things, but we will call
both ofthem kaya (body). The breath is a body in that it is
a group or collection. The flesh-body is a kaya because it is a
group or collection, also. There are these two groups or bodies. One group
is the breath that conditions the flesh-body group. Analyze this
experience to see distinctly that there are two groups. And see how they
condition each other. Contemplate this more and, more emphatically until
it is obvious. (70)

When you hear the word "body," please understand that it in­cludes the
meaning of the word "group." In the original Pali language the Lord Buddha
used this word "kaya": "sabbakayamipatisamveti (experiencing all
bodies)." In Thai, kaya comes from the Pali kaya and can
mean "group, pile, heap, division," also. This word does not apply to our
physical human formsexclusively, but can apply to other things as
well. For instance, in Pali the word for a squad of soldiers is kaya,
a kaya of soldiers. Kaya means "group, heap,
collection"; please do not understand it in terms of flesh-bodies only.
The breath is called "kaya" or group, also. To understand what
"experiencing all bodies" means we must have the correct understanding ofthis word "kaya" Then we can know about both groups, the breath
group and the flesh body group. (71)

The specific aim of this step is that we must know that there are two
groups and that one group conditions, nourishes, and sup­ports the other
group. The breath group nourishes the body group. Actually, we have
experienced this since the beginning of Anapanasati practice.
Earlier, we experienced that when the breath is coarse the flesh-body gets
aggravated and when the breath is fine the body calms down. We have
observed these facts since practicing steps one and two. In this step, we
emphasize this secret until it becomes absolutely clear. There are two
groups. One of them con­ditions and nourishes the other. Know the
difference between them. (72)

THE THREE MEANINGS OF SANKHARA

We are making the inner, mental experience that these bodies condition
each other in this way. The body which is the causal conditioner is given
the name kaya-sankhara (body conditioner) to distinguish it from
the other, the one effected by the conditioning, the “conditioned body."
Work on this fact in the mind, seeing it as if it were physically
tangible. See the one group condition and nurture the other. See them
arise together, fall together, coarsen together, become fine together,
grow comfortable together, and become uncomfortable together. Realize how
intimately they are connected.

This is what is meant by "seeing all bodies," Watch both bodies together
and see them condition each other. This is valuable for seeing truth more
extensively, for realizing anatta, even. In seeing this
interrelationship, we see that what occurs is merely a natural process ofconditioning. There is no atta, no self, no soul, no such thing
at all involved. Such understanding can have the highest benefit, although
it may be somewhat beyond the specific object of this step. For now,
however, we only need to understand this fact of conditioning enough to be
able to regulate the flesh-body, to calm it by regulating the breath-body.
(73)

I would like to take this opportunity to discuss all the meanings of the
term "sankhara." This is a very common and important word in the
Pali scriptures, but many people have problems with it due to its
different uses and meanings. Languages are like that, uncertain and
seemingly unreliable. The single word "sankhara" can mean
"conditioner," the cause that conditions; it can mean "condition," the
result of the action of conditioning; and it can mean "'conditioning," the
activity or process of conditioning. We use the same word for the subject
of the conditioning, "the concocter," as well as the object, "the
concoction." We even use it for the activity, "the concocting," itself.
This may be a bit confusing for you, so please remember that "sankhara"
has three meanings. The correct meaning depends on the context. This
knowledge will be valuable in your further studies.
(74)

Study the three meanings of sankhara in this body of ours. There is
no need to study it in books or in a theoretical way. The body itself is a
sankhara. It has been conditioned by a variety of causes and by the
many things of which it is formed. Thus, it is a sankhara in the
meaning of "condition." Once this body exists, it causes the arising of
other things, such as thoughts, feelings, and actions. Without the body
these thoughts and actions could never happen. Thus, it is a "conditioner"
because it causes other actions. Lastly, in this flesh-body sankhara
of ours, there is the process of conditioning going on constantly. We
can discover all three aspects of the word sankhara within this
very body. Study the meaning of sankhara in this comprehensive way.
Then you will find it easy and convenient to realize more and more
profound Dhamma as you go on. (75)

EXPERIENCING SANKHARA

In step three - "experiencing all bodies," experiencing both the breath
and this flesh-body - each of these three meanings is practiced. First, we
contemplate the flesh-body as the thing conditioned by the breath. Then,
we see the breath as the conditioner of the flesh-body. Lastly, we observe
the activity of conditioning that always exists simultaneously between the
two of them. Thus, in the practice of step three we see the conditioner,
the condition, and the action of conditioning. This conditioning of the
body is the physical level of sankhara. We have not yet seen it on
the mental level. Step three is this work of seeing these three things
together, simultaneously and continuously, within the mind. Then, you will
see everything concerning the term "sankhara," especially as it
relates to the kaya and its activity, right here in step three.
(76)

When we have studied this fact until it is plainly, obviously, and
universally understood as explained above, then we will be able to
experience all three of these facts together in one moment. Even for the
duration of just one in-breath, or for just one out-breath, we can
experience all three facts in just one stroke of the breath. If we are
able to do so, then we have "fully experienced the kaya-sankhara
(body-conditioner)" and step three is successfully completed.
(77)

The essence of practicing step three is to know that there are two
kaya, and to be able to regulate one kaya through the other
kaya. That is, we can regulate the flesh-body through the breath-body.
Once we are certain or this, once we see it dearly, once we are convinced
by our experience of this fact with each in-breath and out-breath, then we
have realized success in our practice of step three.
(78)

STEP FOUR: CALMING THE BREATH

After we know that we can regulate the flesh-body with the breath-body, we
begin to practice step four. The Lord Buddha described step four as
"calming the body-conditioner (passambhayam kayasankharam)." We are
able to do this once we know that we can use the breath-body to control
the flesh-body. (79)

The subject of step four is to calm the body-conditioner
(kaya-sankhara) while breathing in and calm the body-conditioner while
breathing out. This means we can make the body-conditioner. (breath)
calmer and calmer at the same time that we inhale and exhale. This is the
matter which we now will explain. (80)

Note the specific wording of this step. "Calming the body­-conditioner"
refers to calming the breath-body. In step four, the aim of our practice
is to calm the breath. We make it fine and peaceful using various
techniques which are available to us. If we can calm the breath, there
will be very interesting and powerful results. First of all, the
flesh-body will become very gentle, relaxed, and tranquil. Then there will
arise a calming of the mind, also. There will be other results as well,
but they will be left alone until later. The immediate lesson is to calm
the breath. To mange the breath is the first point to be considered in the
practice of step four. (81)

FIVE SKILLFUL TRICKS

In practicing step four, we have various methods or skillful means - we
could even call them tricks - to use in calming the breath. Whether we
call them techniques or tricks, these are a higher order of things which
we use over things that are more crude and foolish. We call them "skillful
means." We have some tricks to use on the breath and these tricks come in
five stages. These five tricks or skillful means are:

1. following the breath;

2. guarding the breath at a certain point;

3. giving rise to an imaginary image at that guarding point;

4. manipulating those images in any ways that we want in order to gain
power over them;

5. selecting one of these images and contemplating it in a most
concentrated way until the breath becomes truly calm and peaceful.

These are our five techniques or tricks: following, guarding, raising a
mental image, playing with the different mental images, and choosing one
image to be the specific object of samadhi (concentration,
collectedness) up until there is complete calmness.
(82)

As for the first stage - following or chasing - we have been doing this
from the start. With the long and short breaths we must use hunting or
following. Now, we merely repeat or review it until we are most expert at
following the breath. This does not require fur­ther explanation. We have
already done plenty of it in steps one, two, and three.

The second trick is guarding, to choose one point along the breath's path
and to watch or guard the breath there. We do not need to follow the
breath anymore, but the results are as if we con­tinued to do so. This
citta, this sati, is no allowed to go anywhere; it must stay
only at that point. It guards the breath passing in and passing out, which
give results equal to following, except that guarding is more subtle.

Generally, we use the furthest point in the nose where the breath makes
contact, which is usually at the tip. That point is the easiest and most
simple to guard, unless you have a hooked nose that comes down low and a
high upper lip. Then you might feel the breath’s touch just above the
upper lip. For each of us the point will be in a different place,
depending on the shape and structure of each nose and lip.

Find the place where it is easiest to observe the breath. If it is
difficult to find while breathing normally, take a few deep, strong breath
it will become obvious. The exact location is not impor­tant, only find
that point in your nose, or even on the upper lip, where you feel the
breath most clearly. Once you find it, guard thatpoint as the
breath passes in and out. The mind, sati, stays right at point and
contemplates the breath as it goes in and out. Just breathing in and
breathing out with the mind guarding at that point: this is stage two in
our series of tricks. (83)

You can observe for yourself that when we do not bother to note the breath
and just let it go as it pleases, it will have a certain feel. As soon as
we begin to note it, even when merely following it, it becomes finer and
more gentle. It adjusts itself and becomes more subtle in order to deceive
us. It plays tricks like this. Then, when we stop chasing and start to
guard the breath at a specific point in the nose, the breath calms down
even more. You can verify this fact in your own experience.

A MENTAL IMAGE APPEARS

Now, the breath refines and calms further when we create a mental image
(nimitta) at the guarding point. This mental image is only imaginary,
it is not real. It is created by the citta, it is mind­-made. You
can close the eyes and "see" it, you can open the eyes and you still "see"
it. It is like a hallucination that the mind creates by itself to calm the
breath. To do so, the mind must be subtle. The breath, everything, must be
refined in order to raise a mental image. The breath must become finer and
calmer until the image is created.

The mental image can be any kind of shape or formdepending on what
is appropriate forthe body ofeach person. Some people
might create a sphere - red, white, green, or any color. It could be a
candle flame, forinstance, or a puff ofcotton, or a wisp
ofsmoke. It can look like the sun, or the moon, or a star. Even
the im­age ofa spider's web glimmering in the sunlight is within
the abilities­ ofthe mind's creative powers. The kind of
image depends on the one who creates it. The mind merely inclines in a
certain way and the image arises by itself. It is a purely mental
phenomenon that has no physical reality. The third trick is complete when
we are able to create a mental image at the guarding point.
(84)

Now it is time fortrick number four. This trick is to change or
manipulate the images according to our requirements. Change them from this
image to that. Change them in this way, in that way, in all the ways that
we wish. This all is possible because the mind creates the images in the
first place. Thus, it has the ability to change them, to manipulate them,
to play with them. This all can be done easily, it is well within the
mind's capabilities. And at the same time, it develops our ability to
master the mind in increasingly subtle and powerful ways.

We can control the mind more than we could before and this citta
automatically grows more subtle and refined by itself. It calms down until
eventually we will be able to calm it completely. Now we merely control
these images, changing them according to the mind's tendencies. Depending
on how the mind inclines, we experiment with changing the images in order
to calm the breath more and more. This is nothing more than a trick.
Still, it is a more ad­vanced trick which enables us to have greater
influence over the mind. Then, the breath calms down automatically. The
breath must become calmer forus to manipulate the images. Although
the mind calms down as well, the emphasis now is on calming the breath.
The fourth trick is controlling the mental images as we wish.
(85)

THE FINAL IMAGE

If we want to observe the process, or the order, of calming, we must watch
and see that when we train in the way described here, the breath refines
and calms down automatically in itself. When we practice in this way the
breath will become calm. When the breath calms, the flesh-body
automatically will calm down accordingly. Now when the body calms there is
an effect upon the mind. The citta calms in proportion to the
calming of the body, but this is not our intention at this point. The
calming of the mind is the aim of a later step. Calm the breath and the
body calms. In addition, there will be certain effects upon the mind. We
can observe the calming process while we practice this step.
(86)

The fifth trick is choosing the one single most appropriate nimitta
(image). We will not change it any more. We will choose the one image that
is most fitting and proper, then will contemplate it with our full
attention in order to develop a complete measure of samadhi
(concentration). We advise that you choose an image that is soothing,
relaxing, and easy to focus upon. Choose one that does not stir up
thoughts and emotions: one that does not develop any special significance
or meaning. A mere white point or dot will do fine.

The best kind of image is neutral. If we choose a colored one it will brew
up thoughts and feelings. The same holds for attractive, interesting,
fancy, or complicated images. Some people like to use a picture of
the Buddha as their nimitta, but that can get carried away in all
kinds of thinking. The thoughts merely follow the picture that is seen,
rather than plumbing down into stillness. Therefore, we take an image that
has no meaning, has no mental associations, and natural. A white spot is
most proper. A tiny spot of light is also fitting. Some people will prefer
a Buddha image or whatever suits their fancy. We do not. We take a spot
that is easy to contemplate and does not stir up any thoughts. We choose
such an image and focus all of the mind on it, in order to develop a
concentrated mind. Focus on just this simple point. None of the citta
wanders anywhere else. It all gathers together on this single spot.
Concentrating everything on this one point is the fifth trick. (87)

PERFECT CONCENTRATION

So it is that we select the one object (nimitta) which is
the most appropriate for the mind to contemplate. At this point, we need
know that ordinarily the mind is scattering, spreading, and radiating
outward in all directions. Now, we must turn inward onto one focus, all
of that outward flowing. In Pali this state is called "ekaggata,"
which means "to have a single peak, focus, or apex." Everything gathers
together at this single focus. We have found the image that is most
appropriate - a tiny central point -- now the mind plunges into it. The
mental flow is collected at this point in the same way that a magnifying
glass collects the sun's rays and focuses them into a single point
powerful enough to ignite a flame. This example illustrates the power that
is harnessed when all of the mind's energy is gathered into one point.
Once the mind focuses upon the object we have chosen, its radiance gathers
there and becomes ekaggata - one-pointed, one-peaked,
one-pinnacled. (88)

When the mind is one-pointed, there are no other feelings, thoughts, or
objects of that mind. There remain only the things called jhananga
(factors of jhana*). At the first level of one-pointed­ness there
are five factors. At this level the mind is still coarse enough to perform
the function of contemplating the object. The mind noting its object is
called vitakka. The mind experiencing that object is, called
vicara. Due to vitakka and vicara the mind is satisfied
or contented (piti). And once there is piti, there is the
feel­ing of joy (sukha) at the same instant. Lastly,
one-pointedness of mind continues as before. Thus, the mind on this level
of samadhi (concentration) has five factors: noting (vitakka),
experiencing (vicara), contentment (piti), joy
(sukha), and one-pointedness (ekaggata). These five show that
the mind has entered the first level of perfect samadhi. This kind
of awareness does not include any kind of think­ing, yet these five
activities of the mind occur. We call them factors of jhana. If we
can identify that all are present, then we can be satisfied with
experiencing success in having perfect samadhi, although only the
first. That sounds strange - perfect, but only the first stage.
(89)

[* Jhana means "to gaze, to focus" but the exact significance varies
with the context. Here it signifies a high level of samadhi often
translated "absorption."]

AT THE PEAK

I would like to take a closer look at the word "ekaggata." This
word is commonly translated "one-pointedness." Literally, the Pali term
means "to have one single (eka) peak (agga; Thai, yod).The
Thai word "yod" (rhymes with "laud") can mean either the very top,
peak, apex, or pinnacle of something, such as a mountain or a pyramid; or
the new tip or growing point of a plant. I am not sure that the English
"point" has the same meaning. A point can be anywhere. It can be off to
the side somewhere or even down very low. This is why the Pali uses
the word agga (peak, summit, or zenith). Ekaggata is like
being the apex of a pyramid. It would not be proper for such a mind to be
at some low point. This mind must be on a high level. It is gathered
together up from low levels to one high point or peak. This isthe
proper meaning of ekaggata.

Do not worry, however, should the mind collect itself on a focus that may
not be the highest. That is a start anyway. Whenever there is ekaggata,
it isthe beginning of something most useful. Whenever there
is some ekaggata, then there is samadhi. In our practice
of step four of Anapanasati, it is not necessary to try to enter
jhana completely. In the practice of Anapanasati those very
refined levels of concentration are not necessary. We only need to have a
sufficient and appropriate level of concentration to continue with our
practice, that is, enough samadhi that there are the feelings of
piti and sukha (contentment and happiness). We need to use
piti and sukha in the next steps of our study. If you can go
on into jhana, into the material absorptions (rupa-jhana),
that will be useful. It will make the next steps easier. Even if you do
not reach jhana, as long as there is some piti and sukha
you are doing fine. Now that will not be too difficult, will it?

When the feelings piti and sukha are strong enough forthe mind to feel them clearly, this is sufficient concentration to be
able to go on to step five. If you enter the first, second, third, and
fourth rupa-jhana that is more splendid yet. But samadhi
sufficient to experience piti and sukha distinctly is enough
forstep four. (90)

IT'S EASY WHEN…

Some ofyou may be wondering whether this will be difficult or easy
to do. That is something we cannot tell you. But we can say that it will
not be difficult if the method is practiced correctly. If you have been
listening carefully, then you will understand the proper way to do this
practice. If you follow the technique correctly, it will not be very
difficult. You might even finish in a short time. If you do not practice
according to the method, then it may be very difficult. You might never
finish. It could take three days for some, three weeks forothers,
three months forsome, or even three years. Who can say?

Most ofyou are still at the beginning, working on step one, but
that does not mean you need not pay attention to the instructions about
step four. If you do not know what to do, then it will be very difficult
foryou to do it when the time comes. We are giving instruc­tions
as clearly as we can, that you will understand the proper way to do this
practice. Many people, however, do not like to follow in­structions. They
prefer to mix everything up with their own ideas and opinions. They like
to make a hodge-podge out of things they read and hear from different
places. You can do what you wish. But if you want to make this practice as
successful and easy for yourself as possible, then we recommend that you
follow these instructions that explain the most proper, efficient, and
successful way to do this technique.

Practicing according to the method is not difficult. Not following the
technique brings many difficulties. Therefore, we must try to learn the
correct method and how to apply it. Then, we will achieve the expected
results. Beyond that, there is nothing else to do except repeat and repeat
and repeat these steps until we are expert. Repeat them until we can very
quickly calm the breath and calm the body. Practice until these steps
require no effort. Become well versed in these activities.

And please do not forget! In every step, in every stage and in­terval of
the practice, we must note the breathing in and breathing out. This is the
background and foundation of our sati. This is how to be supremely
mindful. Note the inhalations and exhalations at each stage of
practice. Then we will meet with success in the first tetrad of
Anapanasati. This is the theoretical background of Anapanasati
and the principles on which we practice it.

In this lecture we will speak about the second tetrad of Anapanasati.
These four steps deal with the feelings and are called "vedananupassana(contemplation of feeling)." The first two steps of this tetrad take
piti and sukha as the objects of our further study and
detailed examination. (92)

The practice of these steps develops out of the practice of the previous
step. Once the body-conditioner or breath is calmed, the feelings piti
and sukha appear. Then, we take these very piti and
sukha as the next objects or materials of our practice. (93)

If we calm the kaya-sankhara (body-conditioner) to the extent of
jhana (the first jhana and so forth), then piti and
sukha will be full and complete as factors of jhana.
Nevertheless, if we are unable to reach jhana and are able only to
calm the body-conditioner partially, there is likely to be a degree of
piti and sukha proportionate to the extent of that calming.
Thus, even those who are unable to bring about jhana can still
manage enough piti and sukha to practice these steps. (94)

Here, we will study the characteristics and meanings of piti and
sukha. Piti (contentment) arises due to our successfully making
samadhi the previous steps, which means we were able to calm the
body-conditioner or breath. Contentment or satisfaction arises with this
success. Once there is contentment you need not doubt that happiness
(sukha) will follow. Due to satisfaction, joy arises. This is how we
are able to get sufficient piti and sukha for the prac­tice
of steps five and six. (95)

PITI IS NOT PEACEFUL

The next thing to observe is that there are different levels to this word
piti, such as contentment, satisfaction, and rapture. We must know
these gradations of the more and less energetic forms of piti. The
important quality of piti for you to be aware of is that it is not
peacefu1. There is a kind of excitement or disturbance in the thing,
called piti. Only when it becomes sukha is it tranquil.
Piti has varying levels but all are characterized as stimulating, as
causing the citta to shake. Sukha is the opposite. It calms
and soothes the mind. This is how piti and sukha
differ. (96)

So now we are ready to practice step one of the second tetrad -
"experiencing piti (piti-patsamvedi)" - which is contemplating
piti every time we breathe in and breathe out. We must keep watching
until we find the piti that arose when we succeeded in calming the
body-conditioner. Find out what this feeling is like. Fully experience it.
Take it as the new object which the mind contemplates. The citta is
absorbed in contemplating it the same as if there was ekaggata. The
mind is absorbed with the single object piti.

So far, we have contemplated a number of objects: the long breath, the
short breath, all bodies, and calming the bodies. Now, we switch to
piti. This piti has stimulating power. It makes the mind
quiver, shake, and tremble. It should be easy for you to understand the
various degrees of piti through the different English words we can
use. How stimulating is contentment? How stimulating is satisfaction? And
how stimulating is rapture? Go observe and find lit by yourself. The mind
focuses upon piti and fully experiences it every time there is an
inhalation and every time there is an exhalation. This is the essence of
the practice of step five. (97)

To put it most concisely, we breathe and experience piti with every
breath. Breathing in and out, fully experience this feeling of contentment
and simultaneously be aware of each in-breath and each out-breath. When
this step is being practiced there is a very pleasant feeling of
well being. This work is fun to do, it is a most enjoyable lesson. Please
try your best in this step. (98)

STUDY THE FLAVOR OF PITI

In each moment that we breathe with the experience of piti, we
simultaneously study and train. Earlier, we trained and studied while
breathing long, breathing short, and so forth. Now, study and train as
piti is experienced in the mind. What is it like? Is it heavy? Is it
light? How coarse is it? How subtle is it? This can be called "knowing
what flavor it has." In particular, know what influence its flavor has on
the mind or on the thoughts. Study in order to understand the nature of
piti, just as we studied until understanding the nature of the breath
during the practice of the previous tetrad. This is how to practice this
step. (99)

The most important thing to study and observe is the power piti has
over the mind. What influence does piti have on the mind and
thoughts? Carefully observe how the mind is when piti has not
arisen. Once piti arises, what is the citta like? What is
the effect of a lot of piti? How is the mind when there is only a
little piti? When piti is heavy, especially rapture, how
much more does it stimulate the mind? Study the coarse kinds of piti,
medium levels, and the finest types, to see how they differ. Then, see
how their influence upon the mind differs. This is the crucial point of
this step of practice. (l00)

Finally, we realize that piti stimulates the mind in a coarse way.
It does not have a refined and subtle effect like sukha, which we
will look at next. In this step, understand the natures, facts, and
secrets of this phenomenon known as piti. Observe its relationship
to the mind until you are most familiar with this experience. (101)

SUKHA SOOTHES THE MIND

Now we come to the second step of this second tetrad, or step six overall,
“experiencing sukha (sukha-patisamvedi).” In this step, we
contemplate sukha (happiness) with every inhalation and
ex­halation. Focus on sukha in terms of it being the result arising
out of piti. When piti has finished stimulating the citta
in piti’scoarse way, it loses energy. That is, it calms
down and transformsinto sukha. We will see that the two
feelings are very different This sukha does not stimulate or
excite, rather it calms and soothes. Here we contemplate sukha as
the agent which makes the citta tranquil. Usually piti
obscures sukha, but when piti fades away sukha
remains. The coarse feeling gives way to the calm feeling. Taste the
tranquil flavor of sukha with every inhalation and exhalation. This
is the gist of step six. (102)

While contemplating sukha within the mind, we study and train just
as we have done with the breath and with piti. How light is it? How
heavy? How coarse is it? How subtle? How does it flavor awareness and
experience? In Thai and Pali we use the word "drink" to describe this
experiencing. Drink the flavor of sukha while breathing in and
breathing out. At the same time, study its nature and truths. (103)

It will be easy to see that when the power of piti appears, the
breath will be rough. If the influence of sukha is evident the
breath will be fine. We even can say that when piti manifests its
power the flesh-body is coarse. When sukha manifests its influence
the body calms down and becomes subtle. There are also effects on the
citta. When piti shows its power it disturbs the mind
proportionately, whereas the influence of sukha calms and relaxes
the mind. The two feelings are opposites. This is what you must observe
well at every opportunity, namely, with every in- and out-breath. (104)

To summarize, once piti and sukha arise, they have different
effects upon the breath. One will make it coarse, while the other makes it
calm. They have different effects upon the body. One makes it coarse or
agitated, while the other makes it calm. They have different effects upon
the mind. One excites the mind, while the other calms it. When you can
catch or grasp or seize this distinction through your own experience ofit, rather than merely thinking about it, you will have met with
success in the practice of this step. (105)

These might be some difficulties. While we are contemplate sukha, piti
might interfere. It may take over such that the feel­ sukha
disappears. Therefore, we must develop the ability to maintain that
feeling for as long as we need and prevent piti from coming in.
Piti is much more strong and coarse than sukha. If piti
interferes, the contemplation of sukha is ruined and real
tranquility does not arise. We must put forth superb effort in our
contemplation of sukha so that it does not fade away. Do not let
any other feelings interfere. In this step we should feel saturated with
happiness. What a wonderful way to meet with success in the practice of
step six. (106)

EXPERIENCING THE MIND-CONDITIONER

Now we come to step seven: "experiencing the mind­-conditioner
(cittasankhara-patisamvedi)." If we have completed step six
successfully, then we know all about the feelings of piti and
sukha. What does the arising of piti do to the citta?
What does the arising of sukha do tothe citta? What
kind of thoughts does piti condition? What kind of thoughts does
sukha condition? We have noted and scrutinized these effects since
steps five and six. Once we come to step seven, it is easy to realize
that, "Oh, piti and sukha are mind-conditioners." These
vedana are mind-conditioners in the same way that the breath is the
body-conditioner. The method of study and observation is the same as in
step three. (107)

We have observed that piti is coarse and excited, whereas sukha
is fine and peaceful. Thus, when piti conditions or brews up a
thought, the thought is coarse. On the other hand, when sukha brews
up a thought, it is calm and tranquil. This is how we realize that the
vedana condition thoughts. Then we realize that the feelings
condition both coarse thoughts and subtle thoughts. We call this activity
"conditioning the mind." (108)

When piti is strong, it causes trembling in the body. And if it is
very strong the body might even dance or bounce with joy. This feel­ing is
coarse and powerful. On the other hand, sukha is calming, soothing,
and relaxing. We learn that their characteristics are very different. When
piti dominates the mind, it is impossible to think subtle thoughts.
We feel a tingling all over; it makes the hair stand up all over our
bodies. So we need to be able to control piti. Sukha, however, has
advantages. It leads to tranquil, refined states. It can cause subtle,
profound, and refined thoughts. It is as if these two feelings are
opponents or foes. But that does not matter, for we know how to regulate
them. We are able to control them by training according to the method we
are now practicing. Just this much is to understand the citta-sankhara
reasonably well already. (109)

FRIENDS AND FOES

Even so, we must observe and understand another, quite different secret.
These two feelings must arise together. That is, if we are not contented
or satisfied, happiness cannot occur. Contentment causes happiness, joy
comes from satisfaction. This contentment and satisfaction is the set of
things we call piti, the group of stimulating pleasant
feelings. Although happiness and joy are the group of soothing feelings,
still, they cannot exist without satisfaction. You can observe that in
any event where there is happiness, satisfaction must always come before.
Piti leads the way. Experienc­ing success we are satisfied, we are
excited and disturbed by that success. Once Piti loses strength,
when the mind gets tired of all that agitation and excitement then
sukha remains. The feeling calms down. So they are comrades at the
same time that they oppose each other. They are comrades in that they must
arrive together. There must be contentment first in order for there to be
joy. We need to be careful about this. We must act toward them in an
extremely subtle and refined way. It is like an art. It is a spiritual
art to control piti and sukha so that they benefit our
lives. This is the secret that we ought to know concerning piti and
sukha. (110)

By now we have discovered that piti is an enemy of vipassana,
whereas sukha is not. Happiness-joy is a friend or supporter of
vipassana. "Vipassana" means "seeing clearly," having direct
insight into the truth of aniccam (impermanence), dukkham
(unsatisfactoriness) and anatta (not self). We require a very
refined mind to realize aniccam, dukkham, and anatta through
vipassana. Should piti arise, vipassana is
impossible. The mind gets all clouded and restless. Piti must be
gotten rid of, for it is the enemy of vipassana, of clear, subtle
mental vision. Sukha, however, is not like that at all. Sukha
soothes and calms, it makes the mind active and ready for
vipassana. For this reason, we must have the ability to regulate
piti and sukha. (111)

In the end, we will realize that the feelings (e.g., piti and
sukha) are mind-conditioners. When piti conditions it, the
citta is coarse and its thoughts are coarse, both the mind and the
thoughts are coarse. When sukha conditions or supports it, the
citta is subtle and tranquil, and its thoughts are subtle and
tranquil. Both feelings condition the mind, but from different angles. The
vedana are conditioners of the citta, thus they get the name
"mind-conditioner (citta-sankhara)." (112)

When this fact is discovered, we contemplate it in the mind every time we
breathe in and breathe out. Breathe in and breathe out while becoming
certain of this fact. This is the practice in step seven. (113)

CALMING THE FEELINGS

Step eight is "calming the mind-conditioners (passambhayam
cittasankharam)"while breathing in and breathing out. Make the
cittasankharam, the vedana, calm and peaceful. Lessen their
energy while breathing in and lower their energy while breathing out.
First, we must be able to calm the feelings, only then can we experience
this every time we breathe in and out. (114)

Various ways of lessening the strength of the vedana exist.
Lowering their energy or stopping them completely is not only possible, it
must be done. There are two approaches for us to use: the samadhi
(concentration) method and the panna (wisdom) method. (115)

THE CONCENTRATION METHOD

Piti’s impulse can be calmed with the samadhi method, which
is to develop a higher level of concentration in order to remove piti
and sukha from what is felt. We probably are not able to do
this yet, because we have only just begun our training. Still, there is
the secret that these feelings can be gotten rid of by making a higher
level of samadhi, such as the third or fourth jhana. Or, we
could do it even by changing our thought. Bring another kind of thought
into the mind to intervene and suppress that satisfied feeling. Either
activity uses the Power of samadhi. The power of another type of
samadhi shuts off piti’s energy in particular. Generally, it is
not necessary to get rid of sukha. In fact, we ought to preserve it
as a support of further practice. Here, we especially need to control
piti. We can control it with samadhi techniques, either by
changing mind's object or by having a higher degree of concentration or
jhana. Either will calm down piti. (116)

Or, we might say that we bring in the true meaning of the word samadhi
to drive away piti. The real meaning of samadhi is
"having ekaggata-citta with nibbana as its object." We have
already explained that ekaggata-citta is the mind gathered together
into one pinnacle or peak. True samadhi has nibbana or
santi (spiritual tranquility) as its object. We can recall what
genuine samadhi is like. Now that piti causes
complications, disturbances, and difficulties, chase it away. We do not
want it and we do not need it. We aim at the one-pinnacled mind that has
santi or nibbana as its object. The feeling of piti
dissolves because we do not want it anymore. This is a skillful means that
uses samadhi to drive away piti. (117)

THE WISDOM METHOD

Now we come to the method that uses panna (wisdom) to diminish the
strength of piti, to eradicate the influence of piti, or
even of sukha if we wish. We use the panna that realizes the
true nature (characteristics, qualities, conditions) of all things to know
what piti arises from and due to what cause it will cease. Piti
bubbles up when a satisfying, correct condition is achieved. It must cease
due to the lack of that condition, due to realizing that it is illusory,
that it is not real. Once we see wisely in this way, the feeling of being
agitated by piti will abate.

Another wisdom method is to see the assada and adinava of
piti.Assada is a thing's attractive quality, its charm that
deliciously tempts the heart. Piti has an enchanting flavor.
Adinava is a thing's wicked punishment. The adinava of piti
is the fact that it excites and disturbs, that it drives away
tranquility, that it is the foe of vipassana. Once we realize this,
piti dissolves. If we see its arising, ceasing, charm, and
wickedness, then it dissolves, then it disappears. This is to drive off
piti with the panna technique. (118)

Every one of us should understand well the meaning of the word "assada"
and "adinava." If you can remember the Pali, that is even
better than the English translations. Assada is the attractive,
satisfying, lovely, infatuating quality or charm of something. Adinava,
is the lowliness or wickedness of a thing. There is no excuse for us to be
deceived by these two. Once we see them we will know that getting pleased
by and falling in love with anything is positive foolishness. To go and
hate something is negative foolishness. If we know these two well, that
they constantly deceive us and lure us into loving and hating, then they
will teach us that we must not indulge in liking and disliking, and we
will be freed from the power of things. For example, money has both
assada and adinava. Once we know both of them, we will not be
misled by or go crazy about money. To completely understand this pair is
the safest thing we can do. Know the assada and adinava of
piti and you will get sick of piti. It will flee by itself.
This is how to use the wisdom method to chase away piti. Even
sukha should not be indulged. Although we may save some sukha
for a beneficial purpose, we do not get lost in it: Please remember these
two words for the rest of your lives. Then they will become the kind of
charm that protects, a talisman that truly protects, rather than
endangers. (119)

At this point now, the mind can regulate the feelings. It has developed
the kind of mastery and self-control where the feelings no longer have the
power to drag us this way or that. The sukha-­vedana, the
pleasant feelings we have been discussing here, pull the mind in an
agreeable direction, in a positive way. There is another set of vedana
that pull us in a negative way, in an undesirable, dissatisfying
direction. We already have talked about the group of pleasant
feelings. We need to be aware of these feelings which are unpleasant,
the dukkha-vedana, also. We must know how to keep these feelings of
displeasure and unhappiness from dragging us into a state of dukkha.
They can be defeated with the same method as used on piti. Whether
happy feelings or unhappy feelings we can control them all. We become
controllers of all feelings without exception. We practice by bringing any
vedana into the mind and experiencing it fully. Then we scrutinize
it with panna to drive that feeling away. Experience this ability
to get rid of any kind of vedana. Know that the feelings cannot
condition the citta anymore. Rehearse this technique with every
inhalation and exhalation until deft and expert at it. Thus, you will meet
with success in the practice of step eight. (120)

WHY BOTHER?

One last point to consider is the question of why we bother talking so
much about the feelings. Why is it necessary to include them in this line
of practice? Why not hurry on to vipassana and get to nibbana
as fast as possible? The reason is that we must understand the
vedana and be able to regulate them in order to control the mind as
our practice continues on to the realization of the path fruitions
(magga-phala-nibbana), which is our primary purpose.

We have a special secondary purpose, also. That is once we can regulate
the feelings we will be able to keep life on the correct path. When we are
foolish about the vedana we fall under the power of and become
slaves to materialism, which always happens when we indulge in material
pleasures, that is, the flavors of feelings. All the crises occurring in
this world have their origin in people not understanding the vedana,
giving in to the vedana, and being enamoured with the
vedana. They entice us to act like this, which leads to disagreements,
quarrels, conflicts and eventually war. Sometimes they lead even to world
wars. All because people suffer defeat through the deceptions of
vedana.

By now you ought to realize that the feelings must be understood. We must
know their secrets and manage to regulate them if there is to be peace in
this world. There is no need to talk about realizing nibbana, when
merely living on this planet in peace within ourselves and with others,
which requires that we able to control the feelings, is more than we can
manage now. I hope that you all will take advantage of this ability for
the rest of your lives. This tetrad has been included in the practice of
Anapanasati due to the great power and importance of the
vedana.

So this is the second tetrad of Anapanasati. We have used up all
our time today and must end the lecture here. (121)

Today we will study the third tetrad of Anapanasati, which is
concerned with citta, the mind-heart. It is known as
cittanupassana (contemplation of citta). Please prepare
yourselves for studying about citta. (122)

Before discussing the third tetrad specifically, there is a very important
point which we sometimes forget to stress. Every time you sit down to
practice Anapanasati - every sitting and session - you must begin
with step one, the experiencing of the long breath. It does not matter
what step you were doing yesterday, today you must start again at the very
beginning. Each session is brand new. From the long breath, move on to the
short breath, and so on. Progress from one step to the next, completely
fulfilling each step before moving on, until you come to the step where
you left off last time. Each step depends upon the previous one. If you
are unable to do the first step, then there is no possibility of you going
on to further steps.

Even now, when we intend to do cittanupassana , we must start at
step one. This holds true for all sixteen steps. With every inhalation
and exhalation we practice in this way. Do not forget. We always begin
practicing with step one - every time, every session, every step that we
practice. (123)

After successfully completing the first two tetrads, we begin to work on
the third, cittanupassana (contemplation of mind). The first step
of this tetrad is contemplating or experiencing the mind in all its
aspects. This is called "citta-patisamvedi" experiencing the
condition or state of the mind during any given moment. Since the
begin­ning of the practice, up until this point, there have arisen many
different states of mind. Finally, we must observe the state of the mind
at each step. What is its condition now? How is it changing? What arises
in the citta? What are the mind's characteristics at this moment?
In previous steps, we have emphasized certain things which the mind knows
or experiences. Now, we are ready to observe citta itself. We must
observe until directly knowing what the mind is like in that moment. What
kind of experience is it? Step nine begins with experiencing the citta
through each moment of practice. (124)

DEFILED OR NOT?

There are many different characteristics of the mind to contemplate here,
and all of them must happen naturally by themselves. They are observed as
they really exist, in the very moment of their existence. The
characteristics to note, as specified in the traditional way of speaking,
begin with "whether the mind has lust (raga) or is free of lust"
You all know what lust means. Besides the usual sexual lust, there is
non-sexual lust, also. The meaning of raga is broad. Sexua1 lust is
called raga and lust toward things such as money, jewelry, gold,
food, housing, and possessions is called raga. There also can be
lust toward individuals, for instance, love (non-sexual) of one's
employees or servants. The Pali raga has this broad array of
meanings. Does the citta have any of these types of raga at
this moment or is it free of lust? If there is lust, then contemplate its
presence clearly enough to distinguish what kind of lust it is. Know what
it is to have raga in the mind. If there is no lust, then
contemplate its absence. Breathe in and breathe out while experiencing the
actual state of mind in that moment. (125)

The next characteristic of mind to contemplate is dosa (anger,
hatred, aversion). The meaning of dosa is broad, also. Sometimes an
external object - a person, a situation, or any thing - causes us to be
angry. Any dislike in the mind is dosa. It can even arise from
within, without any external object. When the mind is oppressed,
irritated, offended, or resentful it is called dosa. We contemplate
whether this mind has dosa or not. If it has, contemplate, know,
and understand this state of dosa. If the citta is free of
anger and hatred, then know that state. This is the second characteristic
to observe. (126)

The third characteristic to observe is moha (delusion and
confusion). Moha is to feel infatuated with something due to not
knowing that thing as it really is. For example, when we are doubtful
something we cannot help but think about it. Or, when there is hope or
expectation or whatever, we cannot avoid dwelling on it. Moha can
mean "astray or lost," and it can mean "dark or dim," that is, full
of doubt and ignorance. Then, one kind of thought or another
will arise out of that doubt or ignorance and will ferment in the mind.
That is what we call moha. We should know whether there is delusion
in the mind or not. If there is moha, then grab it and contemplate
it. If the citta is empty of delusion then contemplate its absence.
Always contemplate this state of mind while breathing in and breathing
out. This is the third
characteristic. (127)

There is a simple way of distinguishing these three states: raga, dosa,
and moha. If there is any feeling of wanting, that is, want­ing
to gather toward, to pull in, to hug, and to hold, such a feeling is
raga. It has a most positive character. The second, dosa, does
not like, does not want. It has a negative character. Dosa pushes
way, knocks away, even to the extent of wanting to kill. Raga pulls
in and dosa pushes away. The third, moha, is ignorant. It
goes not know what is wrong and right, evil and good, according to
reality. It is running around in circles. This is how the three differ.
One gathers in, one pushes away, and one runs in circles. Everyone should
be able to observe the differences and call them by their correct names.
Know raga, dosa, and moha by observing their activities of
pulling in, pushing away, and running in circles. (128)

Next is to know whether the mind is distracted or undistracted. You have
heard about this word already. The distracted mind has no one-pointedness.
It is scattered all around. It is unable to rest and relax. It has no
stillness or calm. Further, distraction annoys us. If the mind is
distracted it must be bothered, that is, lacking rest. Is the citta
distracted? Or is it free of distraction, in a state of normality?
Contemplate the mind's character while breathing in and breathing out.
Practice in order to know it well, in order to know all types of citta.
(129)

COMMON OR EXALTED?

The next pair is whether there is a superior state of mind, one better
than usual, or merely a common state? In Pali, the superior state is
called "mahaggata." In ordinary language we would say there is an
awareness that is better than usual, more satisfying than usual, higher
than usual. Does our citta have an awareness like this now? If so,
contemplate it. If not, know that there is a common state of mind at that
moment. Contemplate this pair while breathing in and breathing out.
(130)

The following pair is whether this mind is supreme and un­surpassed, or
surpassed? That is, has our citta achieved that furthest state
where there is nothing better? Or has our mind not yet reached the
furthest state and there are better things still? This one is dif­ficult
to know because the supreme, most developed state of mind is the citta
of an arahant ("worthy one": fully awakened, perfected, human
being). If we are not arahant yet, then common sense tells us
whether we have the type of citta that is most satisfying or
whether there is still something better. Do we feel that we have achieved
final satisfaction? Or do we feel that there should be something even more
satisfying than this? This pair is about the citta having something
superior to it, or not. If there is this highest mind, contemplate it more
and more clearly in order to understand this sort ofmind. Breathe
in and breathe out with this kind of awareness. (131)

The next pair is whether the mind is concentrated or not concentrated. Is
it samadhi or not? Concentrate the citta. Even if it is not
in full samadhi right now, still the influence of samadhi
probably keeps the mind concentrated. This can be called a concen­trated
mind, also. Know whether the mind is concentrated or not concentrated
while breathing in and breathing out. (132)

The last pair is to see if the mind has been liberated, if it is empty of
attachment (upadana) not grasping and clinging at anything, or yet
unliberated. Is the mind not attaching or is it attaching? This is what we
mean by asking whether the citta is liberated or not. Right now, is
there anything arresting the mind, or is it free? Whatever the case, know
it clearly. Breathe in and out with this awareness. Make it as distinct as
is fitting. (133)

KNOWING OURSELVES

By practicing like this, we will know ourselves and will know what sorts
of thoughts are typical for us. Then we will understand ourselves well.
What kinds of citta are habitual in us? Generally, the mind’s
thoughts tend to follow some object. By observing these tendencies we will
know ourselves better. That is a special benefit of this step. Our direct
aim, however, is to know our mind as well and completely as possible.
Understanding our own citta thoroughly is the specific benefit of
this step. This is how to practice step one of the third tetrad, that is,
step nine overall. (l34)

DELIGHTING THE MIND

Now we come to step two of this tetrad, delighting the mind (abhippamodayam
citta). From the beginning, we have been training in various ways of
controlling the mind, particularly in the second tetrad, where the mind
developed the ability to be independent of feeling and to have control
over the feelings. That means the mind is under control*. Once we know the
various mental states and conditions fully, both the positive and the
negative, then we can put the citta into any state that is
appropriate or desirable.

[* Although this is not yet the highest degree of control.]

Step ten, then, is to make the mind joyful, delighted, and contented.
There are many words we could use here. Call it contentment, joyfulness or
whatever you wish. The important thing is to be able to control the mind
so that it feels satisfied and glad while breathing in and out. (135)

Whenever the mind is sad, sorrowful, or joyless, we can let go of the
sorrow and bring the mind into a joyful state. Or even when the mind is in
a normal state, we always can gladden or delight it using this technique.
This is something very useful. We will not have to endure a sorrowful mind
because we can control it. Whenever we must, we can have energy to do
whatever work we need to do. We can be joyful at any time. But be careful,
the words joyfulness and delight have two types of meaning. There is the
ordinary, worldly kind of delight that is based in materialism and
sensuality. Although, this is a certain kind of joy, it is not the kind of
delight we are interested in. We require the joy of Dhamma that comes with
knowing Dhamma and with using Dhamma. We need not depend on material or
sensual stimulants, for we have Dhamma to help delight the citta.
Thus, there are two kinds of joyfulness: defiled joyfulness and joyfulness
free of defilement (kilesa). Both kinds are available to us all. If
you want defiled joyfulness it is very easy to get. The delight of Dhamma,
however, must be done correctly. For this reason, we ought to examine it
more closely. (136)

DELIGHTED BY DHAMMA

It is easy to delight the mind when we understand the cause of
joyfulness. Joyfulness comes from the feeling of being successful, of
having completed some activity correctly and successfully. An easy way to
delight the mind is to go back to practicing steps one, two, and three
again. Go back to the beginning and practice each step successfully. Then
there will be contentment and joyfulness with each one. This is a kind of
gladness association with Dhamma. We return to practicing step one again,
but now we focus especially upon the feeling of successfulness,
contentment, and joyful delight. Proceed through each of the steps in the
same way until arriving at the joyfulness that satisfies us the most.
Joyfulness comes from contentment and contentment comes from achieving
success in some activity. By giving rise to the certainty that we are safe
and liberated from bondage there will be contentment and joyfulness.
(137)

An easy method that we can use at any time is to reflect upon getting good
things, upon achieving what is good. We have obtained the good life, a
life that has come across the Dhamma and is certain to eradicate dukkha.
We are the most fortunate of human beings. Those who have found Dhamma and
are able to eliminate dukkha. By reflecting in this way, we will be
joyful and happy. This is how to be exceedingly glad and delighted.
Getting what is good, achieving the good life, being a good human being,
discovering enough Dhamma to insure that we will not suffer - this kind of
reflection is a simple way for the citta to be joyful. (138)

When we are confident that we can extinguish dukkha certainly, or
when we have gotten the best thing that humans ought to get, then it is
normal for us to be joyful and content. We study to understand the Dhamma
that will extinguish suffering, to realize the best thing that humans
should get. Then we are content. We are able to delight and gladden the
citta using this skillful technique. (139)

CONCENTRATING THE MIND

Once we can delight the mind as we wish, we train in the next step. The
object of step eleven is concentrating the mind (samadaham
cittam). This means that we are able to make the mind concentrated,
to put it into samadhi, whenever we want or need. This step is not
difficult because we have been practicing this from the beginning,
especially in step four (calming the body-conditioner) and step eight
(calming the mind-conditioner). If we could do it earlier, then we can do
it here. Make the mind concentrated in samadhi. We can get rid of
any unwanted feelings immediately. Then the citta is concentrated
and happy. Further, it is able to perform various duties skillfully. This
ability is most advantageous. (140)

This brings us to a common problem. Most people misunderstand that if the
mind is samadhi we must sit absolutely still – stiff and unable to
move. Or they think that there is no sensation what so ever. This is wrong
understanding. To sit still and stiff like a log is only a training
exercise. It is merely a training in higher than normal levels of
samadhi. Developing the deeper concentrations of the second jhana,
the third jhana, the fourth jhana, up to the point where the body does not breathe, is just training exercises. Nevertheless,
if the mind is able to develop these very high levels of concentration it
should have no problems with the lower levels of concentration. Here in
step eleven, making the mind samadhi means a mind that has good
qualities and is ready to work. It is prepared to perform its duties as
needed. From the previous step the citta knows how to be happy.
When it is happy it is highly capable in performing its functions. Do not
misunderstand that when the mind is samadhi we must be rigid like a
rock or log. (141)

STABLENESS - PURENESS – ACTIVENESS

If the mind has correct samadhi, we will observe three distinct
qualities in it. The quality of mind that is firm, steady, undistracted,
and focused on a single object is called samahito (stability,
collectedness). That mind is dear and pure, not disturbed by anything,
unobscured by defilement. Mind empty of defilement is called parisuddho
(purity). Thirdly, that citta is most fit and supremely
prepared to perform the duties of the mind. This is called kammaniyo
(activeness, readiness). It would not hurt to memorize these three
words: samahito (stableness), parisuddho (pureness), and
kammaniyo (activeness). All three qualities must be present for
concentration to be correct. This is the kind of concentration that can be
used not only in formal meditation practice but in doing any of the
necessary activities of life. (142)

These three qualities can be present while walking or standing or sitting
or lying. There is an interesting passage in the Pali texts. It says that
if these three qualities are present while standing, then we can call that
"divine standing." If these three qualities are present while walking,
then that is "divine walking." If all three are present while sitting,
that is "divine sitting." If these three qualities are present while
lying, then it is "divine lying." Obviously, concentration is more than
sitting like a lump of rock or a block of wood - stiff; rigid, and dead to
the world. The essence of samadhi is that the citta is
perfectly ready to perform its duty, namely, to grow in knowledge and
understanding from moment to moment. At a minimum, the citta will
be happy when these three qualities are present. Having sukha is a
duty of the citta, also. And the citta is ready to do its
duty when it has these three qualities. (143)

The practitioner whose mind is concentrated due to these three qualities
is known as "one who has a concentrated mind." The Pali word is
"samahito (one who is concentrated)." In the Pali, the Buddha is
quoted as saying, "When the mind is concentrated, it knows all dhamma as
they truly are (samahito yathabhutam pajanati). The supreme benefit
of samahito is that the citta is concentrated on knowing all
things as they really are. If there are any problems in life that we
cannot answer, then concentrate the mind and the answers will come out
automatically. Wherever the concentrated mind goes, it sees things
according to reality. If we look within ourselves we will see all things
according to truth. This means that will see aniccam, dukkham, and
anatta easily, if the citta is accompanied by the three
qualities of samahito. (144)

You will observe for yourself that these three qualities are
interdependent. They are interconnected in a single unity. There cannot be
purity of mind without stability of mind. If there is no purity, then
there is no stability. And there must be stability and purity for
there to be activeness. The three work together. They are the three
factors of the concentrated mind. Please try to understand the words
stability, purity, and activeness. The three must be equal and unified to
be called "samahito." Then they are extremely beneficial, valuable,
and powerful. This kind of concentration is able to solve the questions of
life, regarding both the natural problems of this material world and the
questions of a "supernatural" order above the world. (145)

Finally, please remember and understand the essential point here. When the
mind is samadhi, we can walk or stand or sit or lie down or work or
taste our labors' fruit or help others or help ourselves. The
samadhi-citta can be used on any problem, in any situation. It can be
used to solve all problems. Be interested in this word "'samahito"
- one who has samadhi. It is able to do every kind of duty. (146)

LIBERATING THE MIND

While breathing in and breathing out, we practice until capable of having
the three-factor mind of samahito. Then step eleven is finished and
we come to step twelve. Step twelve is liberating the mind
(vimocayam-cittam). Liberating the mind means not letting the mind
attach to anything. Make it let go of anything it is grasping. Such a mind
is spotlessly clean. It is free. Liberating the mind from all attachments
has two aspects. The mind can let go of all these things, or we can take
these things away from the mind.

The results are the same. Take away all the things which the citta
should not hold on to. Then observe if there is anything clinging to the
citta. Try to release those things from the mind. This is step
twelve. (147)

It is essential that thoroughly understand the thing called "attachment."
Maybe we are not familiar with this thing. But if we do not understand
attachment, how could we ever remedy it? Would everyone please study this
word with special interest. Although it is a mental phenomenon - we use
words from the physical-mental realm to talk about it. We use words like
attach, cling, and grasp. Yet, it is a mental activity. The mind is
ignorant and acts outof ignorance. Thus, it causes the activity we
call attaching or clinging or grasping: We ought to study this carefully,
forit is something that exists in all people, in everyone's daily
life. To describe it in a few words, attachment is to regard something as
"I" or"mine." Get a hold on attachment and then the practice of
this step will go smoothly. (148)

The most direct way to practice step twelve is to examine the penalty, the
danger, the wickedness, the pain, and the suffering in any moment we
attach to something as "I" or "mine." Scrutinize the wicked, dangerous,
and painful punishment that all attachment inevitably brings. On the other
hand, examine and realize the benefits, goodness, and advantages of
non-attachment. When we do not attach, what benefits do we get? What kind
of happiness is there? Observe carefully. When we go and attach to
something, what type and degree ofpain and suffering results?
Examine both sides ofthe coin. See the penalty of
attachment and the value of non-attachment as they continuously alternate
in the mind. Through this kind of contemplation the mind is liberated
automatically-: The mind naturally will let go ofthings and things
naturally will let go of the mind by observing these two facts. Observe
until seeing the penalty and lowness ofattachment. Observe until
seeing the advantages of non-attachment. Observe these every time that we
breathe in and out. This is how to practice this step. (149)

FOUR KINDS OFATTACHMENT

The objects ofattachment are many, they are excessively numerous.
Furthermore, they are subtle and profound. They are difficult to see,
hear, and understand. Nevertheless, we can identify (our types or modes ofattachment. The first category is all the material objects valued by
sexuality (kama). Whether possessions, necessities, gems, jewelry,
gold, and money; or the things we see, hear, smell, taste, feel, and think
about; all these are the foundations ofsensuality and sexuality.
They are objects ofattachment to sexuality. The other three
categories are kinds ofimmaterial objects of attachment. The
second category is our incorrect opinions, beliefs, views, and theories.
These are things that we cannot understand, that we cannot possibly know,
but because of avijja (ignorance) we accept them and attach to
them. We have many such incorrect opin­ions and views. The third category
is the traditional activities and practices that we follow. Every one ofthem, both religious and secular, are superstitious. There are many ofthese customs with which we are identifying. Last and most important
ofall, is the category ofall the things that we attach to
as "I" or "mine." These four main categories of attachment include all the
things we cling to.

Observe them and see the lowly wickedness ofattaching to them. See
the value ofnot attaching to them. Continually examine every kind
ofattachment with every inhalation and exhalation. In this way
they are released in an automatic letting go. Release the objects of
attachment. Let go, let go, let go. (150)

When we look at Christianity we see that it shares this con­cern about
attachment. In fact, the primary symbol ofChristianity - ­the
cross - teaches the "I" (the upright) and the cutting ofthe "I"
(the cross-member). This symbolizes the getting rid ofattachment.
All religions agree in their major goal: the eradication of
attachment to "I" and mine. This is the highest, most sub1ime practice. It
removes all those problems, selfishness in particular, which are the
source ofall other problems. Cut out selfishness and problems end.
Please get interested in letting go of al1 things. Letting go of
the four types ofattachments is the best thing one can do. (151)

Another group or set oraspect ofthe things that the mind
must let go ofare the things which are disturbing the citta
right now in this moment, such as, the nivarana (hindrances). These
are moods which arise from within the mind out ofour habits and
tendencies ofthought. The five nivarana are feelings ofsensuality, ofaversion, ofdepression and drowsiness,
ofagitation and distraction, and ofdoubt and uncertainty.
We must get rid ofthese five nivarana. Further, there are
the kilesa (defilements). These emotions of lobha (greed),
dosa (anger), and moha (delusion) must go. Any
feelings ofliking and disliking, any moods ofsatisfaction
and dissatisfaction, any attachments to dualistic things, which are
present in the citta, must be removed. Eventually, we will realize
that no problems remain to put the citta into dukkha. If
there is attachment, there is dukkha. When the mind is empty ofattachment, it experiences no dukkha because there is no
foundation for dukkha.

Whenever the mind sees something clinging, it releases that thing.
Practicing like this every time we breathe in and breathe out is step
twelve, the last step ofthe third tetrad. Altogether there are
four steps which deal exclusively with the citta: experiencing the
different states ofmind, gladdening the mind, concentrating the
mind, and liberating the mind. Through them we successfully complete our
study ofthe mind.

Today we will discuss the fourth tetrad, the final four steps. This tetrad
studies and examines Dhamma, or Truth, in particular. You will recall that
the first tetrad studied the breath and the body. The second tetrad
studied those feelings which result from the calm­ingofthe
body-conditioner, the breathing. There we studied the mind's feelings, not
yet the mind (citta) itself. We studied the mind-conditioners until
we learned all about the concocting and conditioning ofthe
citta. Then we could control the citta-sankhara, the
mind-conditioners. The third tetrad studied the citta and the
control ofit. We studied, developed, trained, and practiced
various ways ofcontrolling the mind. Now, in the fourth tetrad,
once this well-trained mind has been brought under control, we use it to
study Dhamma, the Truth ofNature. Please observe how the four
tetrads, are interconnected: first the kaya-sankhara, then the
citta-sankhara, then the citta itself, and then finally Dhamma,
the facts (sacca­-dhamma) ofnature (dhamma-jati).
(153)

The reasoning here is simple. Once the mind is under our power and within
our control, we are able to use this type ofmind to work. From
practicing the third tetrad, from the ability to concen­trate the mind,
there is a lot of kammaniyo, readiness or activeness. The mind is
fit and ready to do its duties. In the Pali another word is used in this
context - mudu (gentle). Before citta was hard and stiff,
now it is gentle and supple. The mind is now very sensitive and quick, in
a condition that is ready to be used. Consequently, we use it to do the
work of the fourth tetrad, where the very first duty is to contemplate
impermanence. (154)

THE IMPERMANENCE OF ANAPANASATI

A fundamental principle of this entire practice is to use things already
existing within us as the objects to be studied and practiced. We prefer
not to use external objects. Once we understand internals well, we can
extrapolate to externals. Do not forget this important principle: we must
examine things that exist internally. Therefore, for this step of our
practice, the step of aniccanupassi (contemplating impermanence),
we will return to the beginning step. First, we contemplate just the
breath until we see that it is impermanent. We observe that the breath
changes and becomes long. It is impermanent. The longness is impermanent,
always changing, get­ting longer or getting shorter. The shortness is
impermanent, too.

The various conditions and characteristics of the breath are impermanent.
The breath's effect on the body is impermanent. Next, observe that both
bodies - the breath-body and the flesh-body - are impermanent. Then, watch
the calming of the breath and impermanence is ever more obvious. The
breath changes, from coarseness to calmness, but even that calmness is
impermanent. It keeps changing into other states. Contemplate each step
one at a time until each phase is seen to be impermanent.

Eventually the feelings of piti and sukha arise. Watch them
one by one. See impermanence in each and every aspect of these vedana.
Contemplate the impermanence of the conditioning of the mind by the
feelings. The calming of these feelings is something impermanent, is
impermanence. Next we watch the citta itself, it too is
impermanent. The gladdening and refreshing of the mind as it changes to
delight and joyfulness is impermanent. Contemplate the impermanence of
this freshness and delight, of its various conditions and flavors.
Concentration is impermanent, it changes to non-­concentration. The
activeness of samadhi is impermanent. Imper­manence manifests right
there in that activeness. Even the liberating of the mind is only a
temporary liberation here, and thus also im­permanent. Realize
impermanence in each and every step, in each and every one of the
interconnected points, phases, and aspects of this practice. Directly
experience impermanence in everything. Redo each of the steps. Make the
impermanence of each step absolutely clear, undoubtedly obvious,
completely certain. This is how we con­template the impermanence of all
these passing phenomena collec­tively known as sankhara. In step
thirteen, we contemplate the im­permanence of the sankhara
(conditioned things, concoctions). (155)

MORE TO IT THAN JUST IMPERMANENCE

Now, observe that in the realization of impermanence there is the
realization of many other things simultaneously. When impermanence is
truly seen, this characteristic of impermanence is also the characteristic
of dukkham, namely, it is ugly and unbearable. We will see the
characteristic of not-self in it, also. Because these things are always
changing, impermanent, unsatisfactory, and beyond our control, we realize
anatta, also. Thenwe will see that they are void of
selfhood, which is sunnata. We will see that they are just thus
like that. Impermanence is just thus, just like that, thusness. And so,
tathata is seen as well.

Please understand that the realizations of these truths are interrelated.
From seeing impermanence, we see unsatisfactoriness, see anatta,
see sunnata; see tathata, and see idappaccayata
(conditionality, the law of cause and effect), also. Each continues into
the next. A complete realization of impermanence must include
un­satisfactoriness, not-self, voidness, thusness, and the law of
conditionality. When all of these are seen, then impermanence is seen
completely in the most profound way. This is how we realize fully the
impermanence of the sankhara.

We have already explained sankhara and we have practiced it, too.
Remember that here are three meanings to this word. Various causes,
conditions, arid ingredient) must be concocted and compounded in order to
use the term "sankhara." The characteristic of the conditioners is
impermanence. The characteristic of the things conditioned is
impermanence. The characteristic of the activity or process of
conditioning is imper­manence. To see all three aspects like this is to
realize imper­manence in the most profound and complete way. (156)

Merely seeing aniccam by itself rather than seeing it completely in
all of its characteristics is nothing-extraordinary. To be complete the
realization must encompass dukkham, anatta, sunnata tathata, and
idappaccayata. To see aniccam alone, in an incomplete way that
does not include dukkham and anatta is neither profound, nor
sufficient to solve our problems. Thus, the words "realizing aniccam"
in this context must encompass a realization as deep as dukkham,
anatta, sunnata, tathata, and idappaccayata, also.

There is a story which ought to be of interest to you. In The Basket of
Discourses (suttanta-pitaka) of the Pali Canon, The Buddha
mentioned that there was a religious teacher at that time named Araka who
taught about impermanence as much as the Buddha did, but went no further
and said nothing about dukkham and anatta. This is
interesting because at the time of the Buddha there lived a Greek
philosopher named Heraclitus. The Buddha said that Araka taught in a
distant land where he taught about impermanence or flux. The Blessed One
probably meant Heraclitus; whose central teaching was panta rhei
(Greek, "everything flows" or "all is flux"). He taught only impermanence,
however, and was unable to extend this insight to include dukkham,
anatta, sunnata, and tathata.

Thus, it was not a successful teaching. Otherwise, another Buddha would
have arisen right then and there. Knowledge about impermanence was
well-spread both within India and abroad. "Distant land" probably meant a
foreign country, thus I take it that Araka and Iteraclitus are the same
person.

So there is a good chance that the Araka mentioned by the Buddha is
Heraclitus. Anybody who is interested can look it up in any history of
Greek philosophy. Anyway, the essential point is that seeing aniccam
alone is not enough. We must see aniccam such that it shines
onto dukkham, anatta, sunnata, and tathata – the entire
string of realization. The short phrase aniccanupassi
(contemplating impermanence) includes the realization of
unsatisfac­toriness, not-self, voidness, thusness and conditionality as
well. (157)

THE DISSOLVING OF ATTACHMENT

Now, observe - study closely until you see it - that the realization of
aniccam dissolves upadana, dissolves attachment. This is
crucial. Realizing aniccam dissolves attachment because it is the
realization of the punishment, pain, and wickedness of that at­tachment.
Upadana dissolves until less and less remains. Such is the result
of realizing impermanence. It makes us weary of and bored with the things
we continue attaching to and all the things we ever attached to.
Upadana then begins to dissolve. This is the result of truly seeing
impermanence. (158)

Now we come to the second step of this tetrad, or step four­teen overall,
contemplating fading away (viraganupassi). This had begun to be
observed already in step thirteen when the contemplation of impermanence
led to the dissolving of attachment. Now we focus upon and scrutinize the
fact of dissolving or viraga. "Vi" means "not" or "not having."
"Raga" is another name forattach­ment. "Viraga" means
"without attachment" Watching attachment dissolve is like watching the
stains in a cloth fade away. The many­ colored stains slowly fade away,
bleached out by sunlight until the cloth is white. This is a material
example of viraga which helps to explain the mental fading away of
attachment. Upadana dissolves under the light of seeing things as
they truly are - aniccam, dukkham, anatta, sunnata, and tathata.
We know that attachment, is lessening when we are even-minded toward
sankhara, namely, all things which we once attached to. Now we are
unprejudiced toward them all, which is to realize viraga, the
fading away of attachment. Contemplate this with every inhalation and
exhalation. This is how to practice step fourteen. (159)

The result of this fading away of attachment is the even-minded stillness
of non-attachment. We can observe this quite easily, for example, as our
erotic love for things which we once loved begins to fade. Anger toward
past, or even present, objects of our anger dissolves away. We are no
longer afraid of the things we once feared. We are gradually less and less
afraid until fear disappears. The same is true for hatred, envy, jealousy,
worry, anxiety, longing after the past, and so on. Each of these
indicators lessens and shrinks until the mind is able to keep still and
silent. You may have trouble with the phrase "keep still and silent." It
means simply to not attach, not cling, not regard anything as "I" and
"my." Contemplate impermanence until the attachment in the things we
attach to dissolves, until we can remain still, silent, and even-minded.
This is how to practice in this step. (160)

THE QUENCHING OF DUKKHA

Now, we come to step fifteen, nirodhanupassi, studying and
contemplating the quenching of attachment. Observe the cessation of
attachment, the non-existence of attachment while breathing in and
breathing out. We can observe quenching or cessation from a variety of
perspectives: the quenching of attachment to "self"; the quenching of
selfishness; the quenching of greed, anger, and delusion, and the
quenching of all experiences of dukkha. All of them occur with the
quenching of attachment. There are many forms of nirodha. (l61)

When we speak of quenching, remember that the ending of dukkha is
what the practice of Dhamma is all about. Here, we observe different
aspects of dukkha to see how they are quenched. The first aspect is
the ending of frightfulness, the horror of birth, aging, illness, and
death. Aging, illness, and death never again terrify our mind. This is one
type of quenching. The next aspect is the cessation of the various
symptoms or conditions of dukkha, such as, sorrow, grief,
lamentation, despair, sadness, pain, frustration, and depression. All of
these symptoms of dukkha are quenched. The third aspect is related
to our hopes and wants, to attractive and unattractive things.
Experiencing things we do not like is dukkha. Being separated from
the things we like is dukkha. Not getting what we want is dukkha.
These aspects of dukkha are quenched, also.

Lastly, attaching to the five groups (panca-khandha), clinging to
one of the five khandha (groups, aggregates, clusters) as "self" or
"belonging to self," as "I" or "my" is dukkha. These five groups of
things which the mind habitually attaches to are body, feeling,
perception, thought, and sense-consciousness. They are the summation of
all dukkha, the burdens of life. A full realization of this step
must include all four aspects of dukkha's quenching. Quench the
frightfulness of birth, aging, illness, and death. Quench the sym­ptoms of
dukkha, such as, pain, sorrow, sadness, and despair. Quench wants
and desires toward agreeable and disagreeable things. Finally, quench the
regarding of any of the five khandha as "self." When these four
aspects are quenched, then dukkha is quenched. What we need so
badly is realized right here. (162)

Thus we realize the voidness or non-existence of attachment through the
quenching, disappearing, and ending of attachment. We experience the
absence of attachment, in any of the aspects men­tioned above, while we
breathe in and breathe out. Or more simply, we drink, taste, and savour
the flavor of nibbana. Nirodha and nibbana are synonyms. We
can use them interchangeably. Thus, to contemplate the quenching of
attachment is to contemplate nibbana. (163)

THROWING IT ALL BACK

Here we come to the last step, the fourth step of the fourth tetrad, the
sixteenth step of Anapanasati. It is called patinissagganu­passi
(contemplating throwing back). Patinissagga is a funny word. It
means to throw back or to give back. When we get to this step we
contemplate our throwing back, our returning, of everything to which we
once attached. This is step sixteen. (164)

There is a simple metaphor for explaining this step. Throughout our lives
we have been thieves. We have been stealing things that exist naturally -
in and belonging to nature - namely, the sankhara. We have
plundered them and taken them to be our selves and our possessions. We are
nothing but thieves. For this we are being punished by dukkha. We
suffer dukkha due to all our thieving and attaching. As soon as we
observe the way things really are through the succession of steps in this
tetrad, we let go. We cease being thieves. We return everything to their
original owner ­nature. They belong to nature. Don't claim them to be "I"
or "my" ever again! Our goal here is made clear by this metaphor. (165)

DROPPING THE BURDENS OF LIFE

If you prefer, there is a second metaphor. In the past we went around
foolishly picking up heavy objects like these boulders.*

* [The hin kong lecture area is covered by satid and full of
trees, rocks and boulders.]

Then, we lugged them along wherever we went. For this we suffered
dukkha constantly. How many years has it gone on? Now, however, we
realize how stupid we were in making such problems for ourselves. We
realize how burdensome they are and just toss them away. Without those
burdens we are light. All those problems disappear. Before, life itself
seemed to be a burden. Our entire life felt like a burden due to our
stupidity. We hung on to those natural sankhara, carried them
everywhere, and thus; weighed ourselves down terribly. Now we throw them
off. This is another metaphor that describes the final step of
Anapanasati. (166)

We ought to say that the practice of this last step is training in order
to throw away the burdens of life. Throw them away until no burdens
remain. Before, we lived under their weight. Their heaviness oppressed us.
We call that living beneath the world, or drowning in the world. Once we
can toss away the burdens that held us down, that trapped us beneath the
world, we ascend. Then we are above the world. We are Lords of the world.
This is the true meaning of freedom and well being.

You ought to remember the meanings of these two conditions carefully.
Living beneath the world is lokiya. Living above the world is
lokuttara. All problems related to these two meanings will be solved
during the practice of step sixteen. Let us make it perfectly clear that
whenever we are foolish, we pick up weights and pile them up as burdens of
life. Once we know what they are doing to us, we throw them off. Now, we
no longer have any burdens. Living under the world and living above the
world are totally different. Whoever wants to be free, to be at ease, to
be above the world, ought to try their best to practice in this matter as
mush as possible – starting right now. (167)

THE SUPREME EMANCIPATION

If you like the word "emancipation," be well aware that this is the way to
emancipation. Anapanasati successfully practiced through this final
step brings emancipation. Or we can use a word that is more in vogue these
days - "liberation." When we are liberated from all bonds, we either let
go of all burdens or release ourselves away from those burdens. Whether we
say "letting go of ourselves" or "letting go of the burdens," the meaning
is equally tangible. There is letting go and then the result is
emancipation. Or you might call it salvation, deliverance, release,
liberation. Whichever word you prefer, they all signify that we have
gotten the best thing that human beings should obtain. We have not wasted
our lives and the opportunity of finding Dhamma, the best thing that human
beings ought to get and have. That is the end of the story.

Today we will summarize all of the inquiries into Anapanasati
covered by these lectures. We will summarize the sixteen steps in terms of
their essential characters, their value or benefits, and the means of
realizing those benefits. Please commit yourselves to listening carefully.
Then you will be able to make use of those benefits in their fullest
sense. (169)

Do not forget that we are talking about nature, about four aspects of
nature and the law of nature manifest in them: kaya, vedana, citta,
and Dhamma. Nature pure and simple. So, please understand the word
"dhamma-jati." (See P.5-6.) It is both the law of nature and
follows the law of nature; nature and its law can never be separated. As
living creatures, our duty is to understand and use nature for our highest
benefit. Although we cannot control it, we can use it to our advantage
when we act correctly according to its law. We know these four natures for
just this benefit, for the benefit of our very own lives however long they
may last. (170)

KAYA: COOLING EMOTIONS

The first subject in the practice of mindfulness with breathing is the
kaya, the body or bodies. We all understand its importance in life
without needing explanations. The body is the foundation for the mind. We
require a kaya which is ready to maintain and support itself and
the mind in ways beneficial for life. Further, we need to understand how
to control kaya according to our needs through regulating the
breath. There are many advantages in knowing how to regulate the breath.
By doing so we can change our moods and emotions. For example, when we are
angry, we can let go of that anger quickly by breathing long. By breathing
long the anger will disappear. When we are worried and unable to think
straight, we breathe longer and longer to force that worry away. Or if we
want to change from one train of thought to another, we can do so by
breathing long in order to wipe out the unwanted thoughts or emotions and
replace them with something more orderly and norma1. Then we will be able
to think what needs to be thought. So there is more to kaya than
just the flesh body, it carries over to the citta, also.

The breath alone is well worth knowing, even if only in terms of health.
We will have good health if we know how to breathe properly. Thus, the
body and the various things associated with the body - such as, the
breath, the emotions, and health - are con­sidered to be one most
important subject. I hope that all of you are able to get the fullest
advantage from this stage of Anapanasati. (171)

VEDANA: STOPPING THE SPINNING

The feelings are the second item. If you are not aware of these things,
you will think they are unimportant. In reality, they are of the highest
importance to human beings in that they spin people around at will.
Further, they spin the whole world around. 'Whatever feelings we desire -
and everyone craves them - we are incited to all kinds of behavior
accordingly. Everyone is chasing after pleasant feelings and
running away from unpleasant feelings. This is how the vedana
can keep the whole world spinning. The feelings in people are the cause of
all the new, strange inventions and creations which humanity has produced.
Art, culture, and technology were discovered and produced for the sake of
feelings, which have such great power to force us to follow them.
Vedana causes desire. Want is born out of feeling and follows feeling.
Then, we act according to our desires. Thereby, all the many things
happen, Even our search for money is a response to vedana, whether
from sensuality and sex, or merely from the ordinary feeling of being at
ease.

Please get to know the things that dominate humanity. Vedana have
tremendous power and influence over us. If we cannot control feelings, we
must rise and fall at their whim, which is dukkha. And we will act
out of vedana which are trapped in ignorance (avijja) and
are incorrect. The same is true for animals. They too are directed and
compelled by feelings. All activities are merely searching, hunting, and
chasing after the desired vedana. People, as well, search and hunt
for the feelings they want.

Even in coming here to Suan Mokkh, all of you are hoping to find something
that will produce the vedana which please you. Is it not true that
you came here in order to get some pleasant feelings, such as, from
the peace and quiet of a monastery or the joy of meditation; or, that you
are trying to get away from some of the agitation, conflict, sorrow, and
suffering in the world? These vedana cause all kinds of activity
and search; they compel every kind of ef­fort and endeavor. In effect,
they are the masters, the dictators, of our lives in the most profound
way. When we can control them, they do not do us any harm. When we are
unable to control them, we become slaves. What a pitiful state it is to be
a slave to vedana! (172)

There are two kinds of vedana: foolish feeling conditioned by
ignorance (avijja) and clever feeling conditioned by vijja
(correct knowledge). If we are foolish at the moment of phassa
(sensory con­tact), we have foolish feeling. If we are clever and
knowledgeable at phassa, we have wise feeling. Foolish feeling
leads to ignorant desire, which we call tanha. (craving). Wise
feeling leads to correct desire, to wanting what we ought to want, to wise
want. We should be careful to make sure that vedana is always wise
feeling. Foolish feeling causes tanha, or craving, which in turn
drags us along behind foolish tanha, as well as after intelligent
wants. Craving can turn wise wants and needs into stupid desires. Foolish
tanha leads us around the world, around and around who knows how
many times, and still we put up with it. Sometimes we even want to go to
the moon! As long as craving remains, there will be no end to it all:
endless com­ings and goings, endless inventions and concoctions, endless
desires for the luxurious life. Consequently, the benefits of controlling
the vedana are enormous. Do not allow them to stir up foolish
desires and wants. Let us be interested in the vedana with this
perspective. (173)

CITTA: WORKING CORRECTLY

Now we come to the citta. Youprobably knew by yourselves
and have been aware for some time of its importance. If not, then our
studies here have, shown you how significant the citta
(mind­-heart) is.On the other hand, it is much the same as the
kaya and vedana. If the citta is standing or existing in
the wrong way, problems will arise, dukkha will occur.

At a minimum, there are three things we must understand about the mind.
Depending on the function which it is performing, we can call it by three
different names. When it thinks we call it "citta." For being
aware, feeling, experiencing, and knowing we say "mano." The basic
function of being conscious at the sense doors in order to see, hear,
smell, taste, touch, and cognize is called "vinnana." We focus on
the function the mind performs and then name it accordingly: for thinking
we name it citta, for knowing we name it mano, and for the
basic sensory consciousness we name it vinnana.

When the citta performs correctly there are good results but it
must be under control for it to work correctly. If we cannot control it,
it will not be correct. When it is not correct, the whole thing goes to
the dogs; nothing will be left in the world. We can say that the world
exists because we have citta. If we did not have citta, it
would be as if there was no world. If we can keep the mind under control
and dwelling in correctness, we will receive the fruit of calmness, quiet,
and peace. Understanding the citta enough to keep itunder
control is the most excellent knowledge for us human be­ings to discover
and have. You ought to be especially interested in this.

DHAMMA: TWO BASIC FACTS

Lastly, we come to Dhamma or Truth. In all things, both those that are us
and those that are involved with us, there is Truth that we must know. If
we do not know such Truth, or understand it incorrectly, our involvement
with things, with life, will be incorrect. This will cause problems and
will lead to dukkha. The whole of such knowledge can be summarized
within two subjects: compounded things (sankhara, concoctions)
which have causes and conditions; and their opposite, the non-compounded
thing. You might study these subjects through the metaphysical terms
"phenomenal" and "noumenal." Noumenal is the opposite of phenomenal in
principle, they are a pair. If something is phenomenal, it is a compounded
thing and must exhibit the truth of impermanence (aniccam). If a
thing is noumenal, it is a non-compounded thing and it is not aniccam.
Rather, it is niccam (permanent). Therefore, we study the
aniccam of all things until we know the Truth of impermanence well.
Then we do not attach to anything. The mind which is not attached to
any­thing proceeds to realize that thing which is permanent (niccam),
beyond impermanence, namely, the noumenon - nibbana. That we
understand these two realities - the conditioned and the uncondi­tioned -
is of the utmost importance. It is the most important principle of all.
The practice of the Dhamma tetrad of Anapanasati leads to knowing
these two facts. (175)

That is the essence of our study into these four areas, and the knowledges
and benefits such study brings. This is the essence of Anapanasati.

THE FOUR COMRADE DHAMMAS

There are further benefits, however, from practicing Anapanasati.
We also will get what I like to call the "Four Comrade Dhammas." I came up
with this name myself in order to discuss them more easily. The four
comrade dhammas are sati, panna, sampajanna, and samadhi.
You will recall from the first lecture that while we live within this
world the fourcomrade dhammas will enable us to subdue all
threats. With them we can get rid of dukkha. Whether inside or
outside the monastery, we must use these four comrades to live. First, we
have sati (reflective awareness mindfulness). When a sense object
makes contact, sati is there and brings panna (wisdom) to
the experience. Once it arrives, panna transforms into
sampajanna (wisdom-in-action), the specific application of wisdom
required by the situation. Then, samadhi’s power and strength are
added to sampajanna. With them we are able to conquer every kind of
object that comes in through the eyes, ears, nose, tongue, body, and mind.
The four comrade dhammas are unsurpassed guardians. They watch over and
protect us just like God. If we practice Anapanasati we will
acquire the four comrade dhammas. (176)

PRACTICING FUNDAMENTAL TRUTHS

The next benefit is that we are able to practice in line with the
principle of paticca-samuppada (dependent origination, conditioned
arising). The theory of paticca-samuppada is complex and lengthy.
For those of you who are not familiar with it, conditioned arising
explains the causal origination of dukkha. A series of causes, each
dependent on a previous cause, leads to suffering. The Lord Buddha taught
many variations on this theme, but because of its great subtlety and
profundity it is difficult to understand. Do study it. But once we come to
its practical application, dependent origination is exquisitely simple. In
practice, it all boils down to having sati in the moment of
phassa (sense contact) and that is all. Phassa is the meeting
of an internal sense organ, a corresponding external sense object, and the
appropriate type of sense consciousness (vinnana). Merely having
sati in the moment of phassa solves all the possible problems
of paticca-samuppada completely. That is, before condi­tioned
arising can develop have sati right there at contact. Do not let it
be ignorant phassa. Then that contact will not lead to ignorant
feeling and ignorant feeling will not lead to foolish craving (tanha).
It all stops there. This is another advantage of training in
Anapanasati. It makes sati sufficiently abundant and fast,
qualified enough, to perform its duty in the moment of phassa and
stop the stream of paticca-samuppada just then and there. This is
an enormous benefit of practicing Anapanasati. (177)

Another benefit is that we are able to practice according to the principle
of the four ariya-sacca with ease and completeness. You all have
heard and know about the four noble truths. The essence of this law is
that dukkha is born out of ignorant desire (tanha). If there
is tanha, there must be dukkha. When we are able to use
sati to stop tanha and break it off, there is no dukkha.
Through preventing ignorant sense experience (phassa), there is no
ignorant feeling (vedana) and tanha is not stirred up. This
is the best, most beneficial way to practice the four noble truths. Stop
tanha through the speed and power of the sati developed by
practicing Anapanasati in all fourtetrads. (178)

THE HEART OF THE TRIPLE GEM

A further benefit is that Anapanasati easily, completely, and
perfectly brings us the Triple Gem (ti-ratana), the Three Refuges
of Buddhism. This is because the essence or nucleus of the Buddha, the
Dhamma, and the Sanghais in cleanliness-clarity-calm (purity­radiance-tranquility).
The state of citta that is clean-clear-calm is the essence of
Buddha-Dhamma-Sangha. Please be careful about these three words. The Lord
Buddha is not some physical body. Rather, the state in the mind that is
clean-clear-calm is the true Lord Bud­dha. In seeing the Dhamma, the
Buddha is seen. The heart of the Dhamma is this c1eanliness-clarity-calm
itself. Then, the Sangha are those who through successful practice have
c1ean-clear-calm minds. All three words are most important. The first
person to realize perfect cleanliness-clarity-calm is called "the Buddha,"
that Truth rea1ized is called "the Dhamma," and the people who can follow
and practice accordingly are called "the Sangha." When we practice
Anapanasati we make our citta clean-clear-calm as we have
ex­plained in detail throughout these lectures. These qualities are the
fruit of viraga, nirodha, and patinissagga (steps fourteen
through sixteen). Through them there is cleanliness-clarity-calm, thereby
there is easily the genuine Buddha-Dhamma-Sangha in our mind­hearts. This
is another of Anapanasati's unsurpassed benefits. (179)

BUDDHISM IN ITS ENTIRETY

Now, the next benefit is that in practicing Anapanasati we practice
the most fundamental principle of Buddhism, namely, sila­samadhi-panna.
These three factors are wholly present in the practitioner of
Anapanasati. The unshakeable determination to practice is sila
(virtue). When the mind is set on correct action, that is sila
altogether. In the intention necessary to practice every step of
Anapanasati there is automatically a natural sila without us
having to practice it in particular. Then, there will be samadhi
(concentration) as well. Because of this intention, we practice until
samadhi arises. Then panna (wisdom) develops, especially in the
fourth tetrad which is the most perfect wisdom. In practicing
Anapanasati correctly the most fundamental principle of Buddhism is
fulfilled, it leads to sila-samadhi-panna in full measure. This is
an enormous benefit prac­ticing Buddhism in its entirety. (180)

When we speak concisely, we talk about sila-samadhi-panna. If we
want to go into more complete detail, we talk about the seven bojjhanga
(factors of awakening). There is a statement of the Buddha which
asserts that fully practicing the sixteen steps of Anapanasati
perfects the four satipatthana (foundations of mindfulness).
Through the perfection of the four satipatthana (body, feeling,
mind, and Dhamma i.e., the objects of the four tetrads), the seven
bojjhanga are perfected. Then full awakening is assured. The seven
bojjhanga are the very factors which lead to the enlightenment of the
arahant (a human being who is liberated from all dukkha). It
would take hours to go into all the details. Now, we only have time to
give the names of these factors for you to hear: sati, dhammavicaya
(investigation of Dhamma), viriya (effort, energy), piti
(contentment, satisfaction), passaddhi (tranquility), samadhi
(concentration, co1­lectedness), and upekkha (equanimity,
even-mindedness). These seven factors are complete when Anapanasati
is complete. When these seven factors are complete, perfect awakening is
assured. Although we do not have enough time now to explain further,
please understand that the seven bojjhanga are a sure thing when
Anapanasati is practiced completely. The recorded words of the Buddha
state this clearly. You can verify its truth by yourself. (181)

NIBBANA HERE AND NOW

Now, we come to the most positive benefit obtained through the practice of
mindfulness with breathing, namely, we will have nibbana in this
life, without needing to die. We mean nibbana here and now, the
type where we do not need to die, the kind that has nothing to do with
death. "Nibbana" means "coolness." The word "nibbuto" also
means "coolness." If it is only temporary coolness, not continual, and not
yet perfect, we call it "nibbuto." Nevertheless, the flavor is the
same as perfect nibbana. Nibbuto is like the sample a salesman
shows of the product we actually buy. They must be alike. Here we have a
sample of nibbana to taste for a little while. We call it temporary
nibbana or samayika-nibbana.

Coolness also can be the nibbana that happens due to "that factor."
In Pali it is called "that factor," which means something like
"coincidental." For example, when there is sati on the breath, the
citta is cool. Anapanasati is "that factor," the agent, the
cause, that affects the coolness here. This is tadanga-nibbana,
coincidental nibbana. This coolness occurs because when there is no
defilement the citta is cool. When there is no fire, there is
coolness. Here, Anapanasati gets rid of the fires, the defilements.
Although it is only temporary, the fire goes away and there is coolness
for a while. There is nibbana for a while, due to"that
factor," that tool, namely Anapanasati. Although momentary, not yet
perfect and perpetual, the flavor of nibbana is savored as a sample
or taste. Anapanasati helps us to sample nibbana little by
little, moment by moment, dur­ing this very life. And nothing has to die.
Then, coolness's duration is lengthened, its extent is broadened, and the
frequency is increased until there is perfect nibbana. This is the
benefit which I consider most satisfying or most positive. If you can do
it. (182)

Make sure that you understand this word nibbana correctly. It means
"cool" and has nothing to do with dying. If it is the kind of nibbana
associated with death, such as the death of an arahant, we use
another word, "parinibbana." Just "nibbana" without the
prefix "pari," simply means "cool," the absence of heat. Imagine
that everything is going right for you: you have good health, economic
security, a good family, good friends, and good surroundings. Then, this
life of yours is cool according to the meaning of nibbana. It may
not be perfect nibbana, because it must include a cool mind to be
perfect, but it is cool just the same.

The word "nibbana" means "cool" It even can be used regarding
material things. A burning charcoal that gradually cools down until no
longer hot is said to "nibbana." When soup is too hot to eat, wait
for it to cool off, then we can say that the soup is nibbana ,
enough to eat. It might be applied even to fierce and dangerous animals
captured from the forest, then tamed and trained until fully domesticated.
They can be said to nibbana as well. In the Pali texts, this same
word is used regarding material things, animals, and peo­ple. If something
is cool rather than hot it is nibbana in one sense or another. And
it need not die. We will receive the most satisfying sort of nibbana
– cool in body, cool in mind, cool in all respects ­through practicing
Anapanasati. (183)

In short, we have a cool life here and now, namely, nibbana in the
sense we have explained just now. In Pali, this is called "nibbuto,"
meaning "one who is cooled" or "one who has nibbana." That state is
called "nibbana." That kind of person is called "nibbuto."

THE LAST BREATH

There are many other benefits to the practice of Anapanasati that
we could mention, but it would take hours, which is more than you
listeners and we speakers can handle. Allow us, however, to mention one
last item: we will know the last breath ofour life. That is, we
will know the breath in which we will die. This does not mean that we will
choose the moment of death. It just means that through becoming
well-versed in our practice of Anapanasati we become ex­perts
regarding the breath. We will know instantly whether we are going to die
during this present breath or not. Then we can predict the final breath ofour life. This is the special benefit which is knowing that last
minute in which we will die. (184)

The Lord Buddha himself declared that he realized Perfect Self-Awakening
(anuttara sammasambodhi) through practicing Anapanasati.
Consequently, we are pleased to recommend it to you, and to people
everywhere, so that all human beings will know of it and be able to
practice it. The Lord Buddha became a Buddha while practicing
Anapanasati. Thus, he offered it to us as the best system of all to
practice. He advised us all to use this practice for our own welfare, for
the welfare of others, for the welfare of everyone. There is no better way
to practice Dhamma than mindfulness with breathing. May you all give
careful attention to it.

Our discussion of Anapanasati-bhavana is sufficiently com­plete
now. May we end the final lecture here. (185)

Those who despise and fear Satan will search for him in his true form,
which is selfishness. This egoistic devil traps each person within the
heap of dukkha, keeps everyone spinning around in the mess of
dukkha. Selfishness further causes society, in fad, the entire world,
to spin around in suffering. In such a situation, what then will remain?
It is imperative therefore, that we remove this thing through our correct
deeds and behavior.

All dhammas are Sunyata. Nibbana is the supreme voidness. The heart
of Buddhism is only this ending of selfishness. There is nothing else to
do. Although the explanations may proliferate and complicate, they all
boil down to "getting rid of selfishness." We study Dhamma in order to
understand this point. We practice meditation in order to clear the mind
and heart of all selfishness. Anapanasati, especially, is a system
of practice dedicated to the elimination of selfishness. We ought to be
particularly interested in it and practice it successfully. This is the
purpose of coming here. We come to Suan Mokkh in order to study and
practice the removal of selfishness. (A. 1)

Anapanasati leads to the understanding of everything connected to
this matter:

knowing selfishness,

knowing the source of selfishness,

knowing the end of selfishness,

knowing the way to end selfishness.

This is the goal of Anapanasati, to know what this body is like and
to know what this mind is like. Know what the feelings (vedana),
which trick us into being selfish, are like. And know the truth of all
things that they are not self-entities, that we should not view them as
selves. Then, let go of selfhood which is like canceling the power of
instinctual selfishness. As a result, there is no defilement, our problems
are ended and we can quench dukkha. Our problems are finished such
that we are certain of their ending. This is what the Anapanasati
system of practice is about. You can see for yourself the need to know it
and practice it in order to discover the "New Life" that is out from under
all of selfishness' power. Please be especially interested m this
practice. (A.2)

MODE OF LIVING

In order for you to practice Anapanasati with good results, some
adjustments must be made in your mode of living. Your lifestyle and
Anapanasati practice are interrelated. Thus, we should discuss the
kind of lifestyle that supports Dhamma study and citta- bhavana
practice. Allow us some time to discuss this necessary topic. (A.3)

This topic is the paccaya. This Pali (and Thai) word has the same
meaning as the English "condition," although there is a bit more to
"paccaya," as well. The term we use, however, is secondary to the
meaning, and that you must understand yourself. The paccaya are
things absolutely necessary for life, thus, they are sometimes called the
"necessities or requisites of life. They are like factors of life that aid
the existence of life. These necessities, the foundation of our lives,
must be correct if we are to study Dhamma and practice meditation
successfully. Thus, we request your attention regarding this important
matter. (A.4)

Most people know of only the material or bodily conditions and believe
that there are only four: food, clothing, shelter, and medicine. To
know only the four necessities, I must say, is still quite foolish. We
ought to know the fifth necessity, the paccaya for the mind-heart.
Those four conditions are for the body alone. The condition for the mind
in particular is that which amuses and coaxes the mind into contentment.
We might call it "entertainment," but I am not sure that this is the right
word. You will know what I mean, however, once you consider how necessary
it is to have something that properly entertains the mind and makes it
contented in the correct way. Without it there would be death - that is,
mental death.

When the bodily necessities are lacking; the body dies. When the mental
necessity is missing, the mind is dead. Please get to know both the
physical and mental paccaya, there are four of the former and one
of the later. Altogether, there are five of them. Here I am most concerned
with the fifth necessity, the paccaya which is most important, the
one that must be sufficient for the mind's nourishment and sustenance. We
will consider them in detail, now that you understand that there are four
physical conditions and one mental condition. (A.5)

THE MATERIAL NECESSITIES

Let us start from the beginning, with the first material necessity - food.
We must eat food that is food. Do not eat food that is bait. The crucial
distinction between food and bait must be understood. We eat food for the
proper nourishment of life. We eat bait for the sake of deliciousness.
Bait makes us stupid, so that we eat foolishly, just like the bait on the
hook that snags foolish fish. We must eat the kinds of food which are
genuinely beneficial for the body, and we must eat them in moderation.
"Eating bait" means eating for the sake of deliciousness and fun. It is
usually expensive. Please stop swallowing bait and eat only food that is
proper and wholesome. Do not eat it as bait, especially while you are
staying here. (A.6)

If you are eating bait, you will be constantly hungry all day and all
night. You always will be sneaking off to eat yet more bait. Eating bait
impairs our mental abilities. The mind surrenders to the bait and is not
fit for the study and practice of Dhamma. Please eat food instead of bait.
When you eat food, it will be at appropriate times and in moderation.
There will be little waste and no danger. (A.7)

Our second condition is clothing. Please wear clothing that fulfills the
real meaning and purpose of clothing: good health, protection against
annoyances and discomfort, convenience and simplicity, expression of
culture.

Please wear clothing that is convenient, simple, and a sign of culture.
Please do not wear clothing that destroys the culture of oneself or of
others. That would lead to inappropriateness within oneself and would be
an enemy of mental tranquility. Please give some consideration to
clothing, the second paccaya also. (A.8)

The third condition is shelter. It should be adequate and modest, and
should not be excessive. Nowadays, worldly people want housing that
exceeds their needs, costs very much, causes difficulties and leads to
worries. Thus housing becomes a source of ever greater selfishness. For
Dhamma practice the most appropriate housing is the closest to nature,
close enough to be called "camaraderie with nature." We have to say that
Europeans seldom seem to live out in the open, on the ground, or dose to
nature. They tend to live in beautiful, fancy, expensive places. They need
to stay in hotels and do not seem to care for the simple monastery meeting
hall.* (A.9)

* [The traditional place for Thai travelers to rest and sleep
but nowadays no longer used by merchants and government employees.]

INTIMATE WITH NATURE

So please try to adjust to something new, to housing which is close to
nature. Living close to nature makes it easier to understand, to know, and
to practice in harmony with nature. Please learn to en­joy and be
contented with plain and simple living together with nature. This will
benefit and support your study and practice. (A.10)

We Buddhists take the Lord Buddha as our example in these matters. The
Buddha was born outdoors, was enlightened outdoors, taught sitting outside
on the ground, lived outdoors, rested out in the open, and died
(parinibbana) outdoors. This shows how his life was intimate with
nature. We take his example as our standard, and thus are content with a
simple, natural mode of living. We believe that the founders of all the
great religions practiced plain living as well although we cannot say if
they all did so as thoroughly as the Buddha, who was born, was
enlightened, taught, lived, and died in the open air. (A.11)

So we will have a lifestyle that is intimate with nature that is
convenient for nature to tell us things. If we are intelligent listeners,
we will hear nature's voice much more than if we were far away. The
essence of our mode of living is intimacy with nature. (A.12)

In Thai, the words "moderate" and "sufficient" can be vague, please
understand them as we have explained above. And we should be careful about
the words "good" and "well," such as, in "good living" and "eating well."
We do not care for good living and good eating which have no limits. We
prefer to live and eat well enough, that is, correctly. All four material
paccaya are based on the prin­ciples of sufficiency and
appropriateness. Do not get carried away with good - good - good such that
it becomes excessive and lux­urious. That would be neither proper nor
decent Please acknowledge this understanding of the four material
necessities. (A.13)

THE MENTAL NECESSITY

Now, we come to the fifth necessity, the one no one talks about. But this
fifth paccaya is more important than the other four, so please
remember it. We are talking about the thing that cajoles and entertains
us, making us content, making us un-anxious and un-agitated, making us no
longer hungry to the point of death. Amusing the heart, making it
satisfied and pleased, is crucial. This is the mental condition or
necessity. We might give it different names, such as entertainment or
amusement. I am not really sure what English word to use, but it does not
matter. The important point is that it, whatever we call it, must be right
for the mind. It must be mind food, nourishment for the mind, just as the
other four are food for the body. Now, we are concerned with the mental
aspect. (A.14)

Most of the time, as far as we can tell, the fifth necessity of worldly
people becomes a matter of sex. Please learn how to tell the difference.
Sex is one kind of thing that can entertain the mind, but now we are ready
for Dhamma - Dhamma - Dhamma to be our amusement. This means that we use
appropriateness to amuse and satisfy us. When we are aware of correctness
and satisfied with it, when we feel proper and are content, the heart is
entertained and the mind is amused. This sense of correctness and
contentedness need have nothing to do with sex.

The building behind us is called "The Theater of Spiritual
Entertainments." * It was built to provide entertainment for the heart. It
is full of pictures that teach Dhamma, as well as amuse and please. This
is one form the fifth necessity takes. Please get to know this type of
fifth paccaya first of all, which is not sexual but Dham­mic. Do
not just follow the majority who ignore the fact that sex is caught up in
endless complexities and difficulties, who still cling to sex as their
fifth necessity. (A.15)

*[To the right of and past the hin kong, this theater is one of the
many vehicles for sharing Dhamma at Suan Mokkh.]

In summary, we request that you adjust your mode of living to fit the
study and practice of citta-bhavana. Then it will be easy and
convenient for all of you to study and practice successfully. Then you
will discover the "New Life" that is above and beyond the influence of
positivism and negativism**.

[**The fundamental dualism which distracts us from the Middle Way and
gets us caught in dukkha.]

The details must wait until later, for this matter is very subtle, but we
can say that New Life is above all problems and beyond all aspects of
dukkha. It is free, liberated, and emancipated - because we practice
Dhamma with the support and aid of all five necessities. Please remember
to make all five of them cor­rect and proper.
(A. 16)

Before anything else please understand that there are many different
systems and methods of vipassana (meditation for the sake of
insight into impermanence, unsatisfactoriness, and not-self) going under
different names. Out of them all, however, we prefer the system known as "Anapanasati."
This is the system of mental cultivation (meditation) which the Lord
Buddha himself recommended. Nowadays, there are this teacher's and that
master's vipassana all over the place. There are Burmese systems,
Sri Lankan systems, Thai systems, all sorts ofdifferent systems.
We don't know much about any of them. We are interested only in
Anapanasati. We can say that Anapanasati is the Buddha's
system. It is not Suan Mokkh's system. Rather, Suan Mokkh has taken it up
to practice, then teaches it and passes it along.

May we recommend to you Anapanasati as one system of vipassana,
the one used at Suan Mokkh. (B.1)

Even the method ofpractice known as Anapanasati has forms
which are short, easy, and incomplete. There are many ofthem. We
have chosen the form which is complete. Consequently, it may seem a bit
long and detailed, as is fitting for anything complete, such as, this 16
Step Form of Anapanasati. Some people shake their heads that it is
too long, too much, or too detailed for what they need. That is correct -
it might be more than necessary for some people. But for those who want to
study and train perfectly, it is just right. That is, if we want the
technique to be complete, it must have all ofthese sixteen steps.
This is required by nature. If we are interested in completeness, we must
be patient to train and practice Anapanasati in its full form. The
complete system requires sixteen steps. (B.2)

SATIPATTHANA IS ANAPANASATI

Another common problem is that some people cling to and are stuck on the
word satipatthana (foundations ofmindfulness) far too much.
Some goso far as to think that Anapanasati has nothing to
do with the four foundations ofmindfulness. Some even
reject Anapanasati out ofhand. In some places they really
hang onto the word "satipatthana." They cling to the
satipatthana ofthe Digha-nikaya (Long Discourses) which is not
anything more than a long list ofnames, a lengthy catalogue ofsets ofdhammas. Although there are whole bunches of
dhammas, no way ofpractice is given or explained there. This is
what is generally taken to be satipatthana. Then it is adjusted and
rearranged into these and those practices, which become new systems that
are called satipatthana practices or meditation.*

*[Whether these practices are correct and useful, or not, is not an
issue here. (ET)]

Then, the followers ofsuch techniques deny, or even despise, the
Anapanasati approach, asserting that it is not satipatthana.
In truth, Anapanasati is the heart of satipatthana, the
heart ofall four foundations ofmindfulness. The 16 Steps
is a straight-forward and clear practice, not just a list ofnames
or dhammas like in the Mahasatipatthana Sutta (Digha-nikaya#22**).
Therefore, let us not fall into the misunderstanding that Anapanasati
is not satipatthana, otherwise we might lose interest in it
thinking that it is wrong. Unfortunately, this misunderstanding is common.
Let us reiterate that Anapanasati is the heart ofall four
satipatthana in a form that can be readily practiced.
(B.3)

**[The Satipatthana Sutta (Majjhima-nikaya #10) follows the same
pattern as the Maha but is less detailed and extensive. (ET)]

We have taken time to consider the words "satipatthana" and "Anapanasati"
for the sake ofending any misunderstandings that might lead to a
narrow-minded lack ofconsideration for what others are practicing.
So please understand correctly that whether we call it satipatthana
or Anapanasati there are only four matters ofimportance:
kaya, vedana, citta, and Dhamma. However, in the
Mahasatipatthana Sutta there's no explanation ofhow to practice
these four things. It gives only the names ofdhammas and expands
upon them. For example, the matter of kaya (body) is spread out
over corpse meditations, sati-sampajanna in daily activities, the
postures, and others more than can be remembered. It merely catalogues
groups ofdhammas under the four areas ofstudy.

The Anapanasati Sutta, on the other hand, shows how to practice the
four foundations in a systematic progression that ends with emancipation
from all dukkha. The sixteen steps work through the four
foundations, each one developing upon the previous, and supporting the
next. Practice all sixteen steps fully and the heart of the
satipatthana arises perfectly. In short, the Satipatthana Suttas are
only lists ofnames. The Anapanasati Sutta clearly shows how
to practice the fourfoundations without anything extra or
surplus. It does not mention unrelated matters. (B.4)

CONDENSED VERSION

If some people feel that sixteen steps are to much, that is alright. It is
possible to condense the sixteen down to two steps. One - train the
citta (mind) to be adequately and properly concentrated. Two - with
that samadhi skip over to contemplate aniccam, dukkham and
anatta right away. Just these two steps, if they are performed with
every inhalation and exhalation, can be considered Anapanasati,
also. If you do not like the complete 16 Steps Practice, or think that it
is too theoretical, or too much to study, ortoo detailed, then
take just these two steps. Concentrate the citta by contemplating
the breath. When you feel that there is sufficient samadhi, go
examine everything which you know and experience so that you realize how
they are impermanent, how they are unsatisfac­tory, and how they are
not-self, not-soul. Just this much is enough to get the desired results,
namely - letting go! release! no attaching! Finally, note the ending of
kilesa (defilement) and the ceasing ofattachment when
aniccam-dukkham-anatta is seen fully. Thus, you can take this short
approach if you wish.

We want, however, for you to understand the complete system. Thus, we must
speak about the 16 Step Practice. Once you understand the full sixteen
steps well, you can abridge them for yourself. Decrease them until you are
satisfied enough to practice with con­fidence. You might end up with two
steps, or five steps, or whatever suits you. This is our purpose in the
way we explain Anapanasati here. We will explain the system ofpractice in full. Then you can shorten it for yourself depending on
what pleases you. (B.5)

So this is why we will study and explain the Complete 16 Step Way in full,
because it will reveal the secrets ofnature through its scientific
approach. This is a science which leads to a natural under­ standing ofthe things called kaya, vedana, citta, and Dhamma, in the best
and most complete way possible, through the perspective and approach ofnatural science. This is a scientific approach which can regulate
these four things. First, study the Complete 16 Steps, then you may trim
them down by yourself. Choose for yourself what you need. Practice only
two or three steps if you want. Keep just two or three or five steps as
you like. But now, please allow us to explain the Complete 16 Steps
fully. (B.6)

KAYANUPASSANA

The 16 Steps are divided into four tetrads which correspond to our four
fundamental objects ofstudy. Now, we will discuss the kaya
tetrad or kayanupassana (contemplation ofbody). In it, the
first thing you must study and understand is the breath. Understand the
different kinds ofbreath, their various qualities and
characteristics, and the influences they have. Know the breath in all
aspects and from all angles in order for it to be correct. To put it
briefly, you must have correct prana. Prana is a Sanskrit word, the
Pali equivalent is pana. Ordinarily, this word means "life" or "the
life force" or "that which preserves and nurtures life." We must
understand it cor­rectly. We must have prana which is healthy and
correct. Then our lives will be correct. Thus, it is necessary to study
the subject of the breath. (B.7)

In India every style of yoga - and there are dozens of these and those
yogas - has trainings involving the prana, no matter what kind of
yoga it is. These trainings are called pranayama, which means
"control of the prana" or "breath control." To be able to control
the breath means to be able to control life.When the prana
enters it is called "ana" and when it leaves it is called
"apana." Combined, the two words become anapana, that is, the
prana enters and the prana exits. To be able to control the
prana is to control the thing which enters to preserve life. Then
we get a life that is fresh and cheerful, which is ready and fit for
training and practice. Such prana training can be found even in
Buddhism. You will see that pranayama has been taken as the first
subject of Anapanasati. This does not contradict our principles at
al1. In fact, Anapanasati can hold its own with any system of yoga.
Furthermore, it improves on all of them. With this system of
kayanupassana (contemplation on the body) we take up the pranayama
of all the Indian yogas, improve upon them, and develop the best, most
appropriate, and most practical form of pranayama*. The system of
training known as "kayanupassana" is our first item of
study. (B.8)

*[The Anapanasati form of pranayama is not an overt or forced
"control" of the breath. It is a subtle and patient guiding or
regulating, a feather rather than a hammer. (ET)]

If we adjust the prana-bodywell, so that it is good,
healthy, and calm, it makes the flesh-body good, healthy, and calm. Such
prana is able to cause the greatest peace and calm in this life.
This is why we must understand both kaya (bodies) - the flesh-body
and the breath-body. Then we make them "good" until there is good peace
and calm. The word "good" here means "fit and proper to be used in
performing necessary duties and work."

The last item of this tetrad is calming the body-conditioner, that is,
making the preserver of the body peaceful and calm. By doing so,
tranquility will arise in the body. The citta will be able to feel
this tranquility and it calms also. Then it is a citta ready to
perform its further duties. The subject of the kaya is merely this.
You may not want to know this much, that is up to you. But this is how the
facts are. To understand them will not cost you a thing. The better you
understand, the more benefits this training will bring. You will be able
to make this the best life possible. So it is that we must begin with
learning about the kaya as the first tetrad. (B.9)

Please study this profound natural truth: the prana-bodyis
the conditioner of the flesh-body. You ought to know that there are two
kaya or two levels of kaya. We all know about the first level,
the flesh-body, while we barely know the prana-bodyat all.
Therefore, it is very important to understand the prana-body for
doing so can lead to having a conditioner that is good to the flesh-body.
In India, pranayama studies are held to be the highest and most
necessary subject of study. Although the explanations in different schools
are not exactly identical and each school may have its own meaning for the
prana-body, in the end, they all boil down to regulating the
prana-­body so that it conditions the kind of flesh-body that we
require. You ought to study and train the breath well in order to use it
to your ad­vantage in conditioning the flesh-body. We cannot regulate the
flesh­-body directly, so we regulate it indirectly. We study the prana-bodyand practice how to regulate it. Being able to regulate the prana-bodyis equivalent to regulating the flesh-body as we need, namely, making
it calm and peaceful. (B.10)

We develop this knowledge until we are able to regulate the prana.
Then we can arrange to have a good, healthy body that is ready for the
concentrating of the citta. In this way, both the body and the mind
are prepared to do their respective duties. This is what the first tetrad
is about. It has these characteristics, this objective, and this way of
practice. Please examine it carefully. Is it necessary or not? Is it worth
your time and effort to study and practice? If you see that it is the best
that we can do, that it is worth our effort, then wholeheartedly commit
yourself to this study and train in it until suc­cessful. This is how to
have the best kind of pranayama - Buddhist pranayama -
through the practice of vipassana-bhavana (the cul­tivation ofinsight or direct realization). (B.11)

VEDANANUPASSANA

Now we come to the second tetrad, the contemplation offeeling
(vedananupassana). We must know the feelings in their status of
be­ing "evil mara" (wicked tempters, demons). It is difficult to
find the right words to describe them. They are wicked, harmful mara,
that is lowly, base villains that are the causes ofall the
crises in our lives. We are slaves to these feelings. Everyone works
solely to get money for the sake of sukha-vedana (pleasant,
happy feelings). These vedana are masters over us. They are evil
demons which confuse us, cause us difficulties, and complicate our lives.
We need to understand the vedana, so we take them up as the second
subject ofstudy in Anapanasati. (B.12)

You have all left Europe, America or wherever your home is, to come to
Suan Mokkh in search of the conditions for sukha-vedana. Is this
true or not? Even when still in Europe or America you worked for the sake
of nurturing sukha-vedana. Now, you come here to Suan Mokkh to find
the conditions for or means to get sukha- vedana (nice, happy
feelings). We are slaves to vedana - sukha-vedana in
particular - all the time. Now, it is time to understand the vedana
well in order to keep them under control. (B.13)

In some Pali texts the vedana are described, as "conditioners ofthe mind (citta-sankhara)." Mind, here, comes from the
thoughts, desires, and needs. We cannot endure the influence ofthe
vedana we must think and we must act under the power of vedana's
desires or vedana's meaning. We are not free within ourselves.
We fall under the power of vedana. Feelings force us to act. They
force the mind, they condition the mind to think and act according to the
power of vedana. (B. 14)

If we can master the highest and most sublime vedana, we can master
the lower, cruder, more petty vedana, also. When we can control the
most difficult feelings we can control the easy, simple, childish
feelings, too. For this reason you ought to try - we especially urge you
to strive - to achieve the highest level of vedana, namely, the
feelings that are born from samadhi. Then take these most
pleasantvedana as a lesson in order to conquer them. If we can
conquer these vedana, we can be victorious over all vedana.
Should you bother to give it a try? Should you endure any difficulties
that might arise? Should you spend your precious time on this practice?
Please consider wisely. (B.15)

It may seem amusing to you that we strive to get the highest vedana;
but rather than enjoy them, taste them, drink them, indulge in them;
we instead kill them, destroy them, control them. Some ofyou may
find this funny. Some might even think it a joke to search for the highest
vedana only to destroy and control them. Please under­stand this
point correctly. In return for killing the vedana we get something
even better than this kind of vedana. We will receive an­other sort
of vedana, a higher order of vedana that should not even be
called vedana, something more like nibbana or emancipation.
So do not consider it a silly matter or joke that we achieve the best
vedana in order to kill them. (B.16)

CITTANUPASSANA

The third tetrad is cittanupassana (contemplation ofmind).
The purpose ofthis tetrad is to know every kind of citta
and what each kind is like. Then we train and control the citta so
that it only goes along the way in which it ought to be. We purify it,
concentrate it, and activate it. We make it the kind of citta which
is fit and ready todo the highest duties. It must be prepared for
its remaining duties, especially, the final conquest of dukkha. In
this tetrad we study the citta until we can keep it under control.
Then we use that mind to do the duty which next needs to be done, until we
arrive at the highest level ofduty. (B.17)

DHAMMANUPASSANA

The fourth tetrad is dhammanupassana (contemplation of Dhamma).
It involves knowing the truth about all the things, to which we are
enslaved. The meaning of this is very important. Now, when we attach to
this thing and that thing we are slaves to these things. So we will get to
know the truth of these things in order to end our slavishness toward
them. This is the significance of dhammanupassana. Know the truth
of the things to which we are clinging. Know this truth until letting go
of attachment, until there is no attach­ment remaining.

So this is how we get to know Anapanasati-vipassana for the purpose
of eliminating all problems, for the sake of not being a slave to anything
in the worlds ever again, in order to live a life of supremely cool
peacefulness. In this very life there is coolness; this is the fruit. The
vehicle that brings coolness into life, that leads to a cool life is
vipassana as practiced according to the principles of Anapanasati. (B.
18)

There are many different forms, styles, and systems of samadhi-bhavana
(mental cultivation through concentration; meditation). At this time I
would like to discuss the samadhi­bhavana specifically introduced
and recommended by the Lord Buddha himself. It appears in the Pali
Tipitaka both in brief references and detailed explanations. We call it
"the Buddha's samadhi-bhavana." It is not the Burmese style or
Chinese style or Sri Lankan style that we are clinging to these days. It
is not the system of Ajahn This, Master That, Guru This, or Teacher That
like we are so caught up in nowadays. Nor is it the style of Suan Mokkh or
any other Wat. It is nothing at all like any of those things. Instead,
this is the correct way as recommended by the Buddha. He declared this
form of samadhi-bhavana to be the one through which he himself
realized the Dhamma of Perfect Awakening. We will speak about this style
of samadhi-bhavana in particular. (C. 1)

This is the system of samadhi-bhavana that is known as
anapanasati-bhavana or, more simply, Anapanasati. Altogether it
contains sixteen steps or objects which are to be practiced. It seems,
however, that some people do not like this and complain that it is too
much for them. Regarding this point, I insist that the Buddha never taught
anything more than necessary or less than complete. That is, this 16 Step
samadhi-bhavana is neither too much nor too little. If you are
patient enough to do all sixteen steps, you will have the complete system.
If you are unable to do it, there is still a con­densed version which is
adequate for lazy people. (C. 2)

THE SHORT CUT METHOD FOR ORDINARY PEOPLE

We will begin by speaking for those who do not like "a lot." By the words
"a lot" they seem to mean too much or surplus. Well, the surplus is not
necessary. We will take just what is sufficient forordinary
people, which we call "the short cut method." The essence of this method
is to concentrate the mind adequately, just enough, which any ordinary
person can do, and then take that concentrated citta to observe
aniccam-dukkham-anatta - the three characteristics of being - until
realizing sunyata and tathata. With this practice they will
realize the benefits of samadhi justthe same. They will get
the fun-scale result of extinguishing dukkha, but there will not be any
special qualities in addition to that. Such special abilities are not
necessary anyway. So make the mind sufficiently concentrated, then go
examine aniccam-dukkham-anatta. Just practice the first tetrad of
Anapanasati sufficiently then practice the fourth tetrad
sufficiently. That is all! Sufficient is not a lot, nor is it complete,
but it is good enough. This is the short cut for ordinary people. (C. 3)

Now we will look at the method of practicing the first tetrad. Make the
breath fine and the entire .body will be subtle, that is, tranquil and
cool. Just this much is sufficient for having a mind good enough to do
vipassana. Then the citta is on a level that it can use to
contemplate aniccam-dukkham-anatta that manifests in every part and
particle of our bodies. The impermanence, unsatisfactoriness, and
selflessness of every organ and component in our bodies – both concrete
and mental - are contemplated until realizing suchness. When suchness is
seen we do not fall under the power of dualism. That is enough. This much
is enough to penetrate higher and higher into the Dhamma until realizing
the highest. This is the short cut for ordinary people. Those living in
the common, ordinary world – even those living the household life - are
able to do at least this much. (C. 4)

THE COMPLETE SYSTEM OF THE BUDDHA

Now we will talk about the system which the Buddha himself practiced and
explained. This is the full or perfect system, rather than the short cut,
namely, the Complete Four Tetrad Form of Anapanasati. Please be
patient and take some time to listen. You ought to be able to understand
some of this and then it will be of benefit. If you still think that it is
excessive or surplus, then you have not really understood at all. (C. 5)

We can make different kinds of breath happen in order to understand the
breath through observing actual breaths. Now we know that the breath
supports and services this flesh-body. This has been known for many ages,
even before the Buddha appeared in the world. There were many methods of
pranayama practiced before the Buddha's time. When the Lord Buddha
appeared, he took up pranayama and adjusted it into this system of
contemplating the breath. We regulate life and the body through the
breath. Consequently, there are four steps to practice: knowing the long
breathing, knowing the short breathing, knowing how the breath regulates
the body, and contemplating the breath in a way that it calms in order to
calm the body. These are the four steps. They are not much at all. Why not
try it out! Sincerely observe and genuinely study in a scien­tific way.
Then it will not be difficult. (C. 6)

There are many advantages and benefits to pranayama that are not
directly concerned with religion or Dhamma. They are extra incentives to
interest you in pranayama or breath control so that you will manage
it correctly. You can make your age last longer than it normally would
through pranayama. Or you could make yourself die immediately, even
today. You can die during any breath you choose through controlling
pranayama. You can have a healthy breath and a good, healthy body with
pranayama. You can play sports, drive a car, work in the office, or
whatever you require, if you regulate the breath or prana in the
way that is in accordance with your aims. We would like you to know that
Anapanasati has these side-benefits outside the scope of religion
or Dhamma proper. (C. 7)

OUR HIGHEST DUTY

The last tetrad is about Dhamma: nature and the Truth of nature. When the
citta is under control and has the samadhi that is needed,
use that citta to perform the highest duty. By highest we mean the
duty of knowing, of realizing, Truth. Through vipassana, by
observing carefully with a concentrated mind, we see the Truth of all
things. We realize that everything is impermanent. Anything that we are
experiencing now is impermanent. Even the things of which we are unaware
are impermanent, that is, continually changing and transforming. The
single exception is nibbana, the only thing that does not change.
Thus, we know the aniccam of everything. Fur­thermore, the fact of
impermanence oppresses and forces us to ex­perience dukkha. This state of
dukkha can not be endured by anyone; there is no self or soul that can
stand up to it. This is anatta. And so we realize
aniccam-dukkham-anatta. Together we call them sunnata, voidness
of self. Then know tathata, suchness or "just like that." This is
the first step of the fourth tetrad. It is called "aniccam-nupassi."
Just this one word encompasses the realization of
aniccam-dukkham-anatta-sunnata-tathata! They are gathered together
into the same step because all are the result of directly seeing
aniccam. (C. 8)

Continuing we see that: Oh! Once aniccam is seen, once impermanence
is realized, attachment begins to fade away. It dissolves and fades away
bit-by-bit. This is called realizing viraga. Realizing this
dissolving of attachment leads to: Owwh! It's finished, attach­ment is
caput! This is called realizing nirodha: the utter extinction of
all defilement and dukkha. If dukkha is ended, then we know: Wow! Now it
is finally over, now it is completely stopped. Our functions and duties
are fulfilled and finished. There is nothing further to be done. There is
no dukkha or problem remaining that we would ever need to deal with
again. This is called patinissagga: throwing it all away. There is
nothing left. This is the final tetrad, dhammanupassana, concerning
the Truth (sacca)of all things. (C. 9)

NOTHING SURPLUS

Finally, you can see for yourself whether it is a lot or not, surplus or
not. We study beginning with dukkha itself and the cause of dukkha's
arising. Then we study the foundations on which dukkha grows: the body and
the vedana. We go on to study the thing that experiences either
dukkha or the absence of dukkha, namely, the citta. Lastly, we
study Dhamma - the Truth of all things - so that the citta knows,
knows, knows, until it does not attach to anything. Know letting go.

There is a lot to be done. To do it our practice must be com­plete. Thus,
we have the 16 Steps. But as I speak and explain it to you, it does not
seem the least excessive or surplus. Really, there are so many matters to
study and know that to have only sixteen steps is not very much at all.
Some people may say that it is too much, that they do not want to study
and practice. If they do not think that it can help them, well, whatever
suits them. Anyone who does not want to study and train in the Complete 16
Steps can follow a condensed practice as explained earlier. That is still
enough to get something beneficial out of Buddhism through the technique
of samadhi­-bhavana. (C. 10)

(Following Ajahn Buddhadasa's seven lectures, the translator was asked to
give a summary. The emphasis was on attitudes and techniques which would
help beginners get off to a correct start. This appendix is a selection of
the more relevant passages, some of which have been expanded for this
book.)

Today, I will attempt to review and add to some of the points made by
Ajahn Buddhadasa, mainly those with which our Western visitors have the
most trouble and confusion. Some of these are practical hints and tips to
use in establishing the practice of Anapanasati. The rest involve
Right View (samma-ditthi). The more our attitude is correct, the
more Anapanasati will be correct, that is, leading to the quenching
of all dukkha through the end of attachment. Although I am no "meditation
teacher," this information should be of practical benefit to you. (D. 1)

NATURAL EVOLUTION / INTENTIONAL PRACTICE

I will begin with a distinction that is generally overlooked. When we talk
about Anapanasati, we talk also about a natural evolution of the
mind, of human life. This natural evolution is not the same thing as our
meditation practice, although the two happen together and mutually support
each other. The sixteen steps of Anapanasati are based on the
contemplation of sixteen distinct ob­jects (including but not limited to
the breath) while we are aware of breathing in and breathing out. In our
study of life we focus on these sixteen living objects. At the same time,
these sixteen objects arise naturally out of the cultivation of the mind
(citta-bhavana). The mind must follow a certain path of evolution
from wherever it "is" to what is called "enlightenment." For all beings
this Path is fundamentally the same, a natural evolution which is both the
duty and the privilege of us all. Anapanasati meditation is not
that evolution itself rather Anapanasati is the studying and
nurturing of that evolution. As that evolution takes place, and it has
begun already, we use Anapanasati to study it and understand it.
Through that understanding we can use Anapanasati to further
support, nurture, and nudge that evolution along. Thus, the practice and
the progress are interconnected and inseparable, but not identical. (D.
2)

People often confuse the two. We often hear, "Oh! I had rap­ture, I got
piti, I had contentment, I must-be on step five." The same confusion
occurs regarding most of the steps and some of us think that we are doing
them all in one short sitting. The feeling of contentment, as well as the
other objects, will be arising all the time, coming and going all the time
as part of the natural process that is taking place. In step five,
however, we only start to work with piti at the most proper time,
which is after the first four steps have been fully completed and piti
manifests clearly and steadily. Even while practicing step one the
feelings of contentment and joy will arise. This is nothing to get excited
about. We might even become aware of impermanence during step one, but
that is not step thirteen unless we intentionally contemplate that
impermanence. (In the case of impermanence, if it is genuine insight and
not just talking to oneself, it is worth going to immediately. With the
first twelve steps, however, it is best to take them patiently, one at a
time.) At anyone time, we have the intention to practice one specific step
or object. All other objects are to be left alone. If the mind should
wander, merely note it, let go, and return to the current object with the
breathing in and out. (D. 3)

There is this difference between what is happening naturally and what we
are practicing specifically. To summarize, on the natural side there are
the sixteen objects which occur naturally whenever the conditions are
present. On the practical side we systematically contemplate and train
upon those sixteen things one by one. Please be clear about this. It will
help you to know what you need to do and to practice efficiently. (D. 4)

Another aspect of this natural evolution is that the mind evolves from
cruder states of happiness to more subtle states of happiness. When we
begin meditating we are still interested in rather crude kinds of
happiness, usually sensual and sexual hap­piness. Through meditation we
come across refined levels of joy. As citta-bhavana continues we
discover even more sublime levels of bliss. Once we learn about a higher
or more refined level of hap­piness, then it is quite easy to let go of
coarser kinds of happiness.

Thus, in this practice there is a natural progress of the mind letting go
of a crude happiness through the discovery of a better happiness. Then the
mind attaches to that better happiness until it finds an even higher level
of joy. It can let go of what is now a lower level of happiness to enjoy
the higher level. This proceeds by fits and starts until we learn that the
supreme happiness is not to attach to or indulge in any form of
happiness. (D. 5)

ONE STEP AT A TIME, PLEASE,

AND START AT THE BEGINNING

Anapanasati must be practiced one step at a time. We only get
confused and distracted by trying to do two or more things at once. We
should be satisfied with the step we are on and willing to do it right,
for as long as that takes. We do not jump around from this step to that
merely because we are restless, bored, or full of desires. Do not listen
when you find yourself thinking, "Today I'll try all six­teen steps," or
"Let's do the first tetrad this week, and the second next week, and then
the third," or "What if I start with sixteen and work backward?" Don't
just leaf through this book and choose a step that interests you. We must
take them one by one, because Anapanasati is based on the natural
evolution already described. To make the most of this natural fact, it is
best to follow Anapanasati as it has been taught by the Buddha. (D.
6)

Always start at the beginning. Each session starts with establishing
sati on the breath and then practicing step one. After you are skilled
in step one, after you know it completely and can do it with ease, then go
on to step two. Practice step two until you are expert in it and have
learned everything that you need to know about it. Then you can go to step
three. Do not fall into the confusion of a little of step one, then a bit
of step two, then some of that, and some of this. We are often impatient
with where we are and want to get somewhere else. It would do us well to
restrain that urge. Practice the steps one at a time and stick with each
one until you are an expert in it. (D. 7)

Each session is brand new (See Marker 123). Each sitting or walking period
or whatever is brand new. (In fact, each breath is new!) So each session,
must start with step one. Even if you were working with step three or four
yesterday or before lunch, unless you have kept it going throughout the
interim, you must start at the beginning as is only natural. If you have
succeeded already with step one, now you must review it at the start of
each session until the knowledge of it is directly here and now, rather
than mere memory. Each step must be reviewed in the same way to make sure
that we are expert at it right now. Depending on conditions - primarily
internal - some sessions will get no farther than step one and others will
get as far as our overall progress. We never know until we do it. Without
expecta­tions we practice step by step, seeing what happens and learning
what we can. (D. 8)

This is merely the way things are. Each step depends on the previous
steps. The conditions for step five are the completion of steps one
through four. We are ready for step ten only when we have gone through the
first nine successfully. Once we can accept things as they are, we can
stop desiring that they be otherwise. By accepting the nature of these
steps we can practice wisely, without impatience, boredom and
frustration. (D. 9)

THE MIDDLE WAY OF NON-ATTACHMENT

We should always reflect that this is the cultivation and prac­tice of
non-attachment. The Buddha taught only the Middle Way and Anapanasati
is nothing but the Middle Way. It is neither an in­tense practice, nor can
it be done without effort.It is to be done with balance. Properly,
it must be a practice of non-attachment, neither detached pushing away nor
egoistic clinging. Be very careful about sitting down with ideas like, "I
am sitting, I am watching, I am breathing, I am meditating, I am this,
that is mine, my breathing, my body, my mind, my feelings, I, I, me, me,
mine, mine…" Learn to let go of these attached feelings and ideas of I and
mine. Learn to stay balanced in the breathing with sati. (D. 10)

We do not cling to the technique we are using, nor to its theory. We do
not use it to collect mundane trivia about the breath ourselves, or
anything. We do not abuse it in pursuit ofattainments. Rather, we
respectfully use it to develop the skills we need tohave and learn
the things we need to know. The only necessary thing is letting go of
attachments and quenching dukkha.(D. 11)

The Middle Way is also a practice of correctness, of being perfect in the
way we live. While practicing Anapanasati correctly we are living
in a way that is correct. We do no harm to any creature, neither to others
nor ourselves. This practice abuses no one. As we become established in
this practice we are becoming familiar with a mode of being that is
correct, balanced, and non-attached. We do not get caught up in these and
those extremes, in any of the dualistic traps. Although this wisdom may be
first developed in formal bhavana practice, it is to be brought
into and perfected within the informal meditation of daily life.
(D. 12)

For mostof us, attachment is a long established habit. If we could
drop it just like that, we would be Buddhas just like that. But most of us
must work at letting go of our attachments and the habit to attach.
Anapanasati is a way of letting go. We begin by letting go of our
coarse attachments: attachments to the body, to pains and aches;
attachments to agitation and impatience, to boredom and laziness;
attachments to external disturbances and petty an­noyances. Then we find
ourselves attaching to more subtle things, such as happy feelings. Once we
let go of them, we attach to higher, brighter, clearer states of
awareness. Let go of those and we begin to have some insight into reality
and so we attach to the insights. Finally, we learn to let go of
everything. In this way, Anapanasati is a systematic way to let go
ofsuccessively more subtle attachments until there is no
attachment left at all. (D. 13)

PATIENCE & PROGRESS

Finally, let me remind us all that khanti (patience, endurance) is
a necessary spiritual tool. The Buddha said:

Khanti paramam tapo titikkha.

Patient endurance is the supreme scorcher ofdefilement. Many of us
are in the habit of judging and measuring ourselves against various
standards. Some of us are competitive and judge ourselves according to
others. Sometimes we judge ourselves ac­cording to the various ideals we
have. Many people, when they learn about the sixteen steps of
Anapanasati, judge themselves according to these steps. We foolishly
think that "I am a better person when practicing step four than when
practicing only step one." We all want to be good and practice step four
and then five and then six. Such thinking will do nobody any good. (D.
14)

Do not measure progress according to these sixteen steps. Measure progress
according to the development of spiritual qualities, such as, sati,
energy, understanding; confidence, calmness, friendliness, compassion,
balance, and so forth. Measure it against the lessening of attachment and
the disappearing of greed, anger, and delusion. These results of
correct practice will be growing noticeably even during step one. Even if
we stick with little old step one for the rest ofour lives, if we
do it properly, these qualities will grow and attachment will lessen.
There will be less and less dukkha, and that is all that matters. (D.
15)

Getting to step sixteen is not so important. In fact, step one can be
enough. The reality of nibbana is unconditioned and not caught
within time. So you never know when it will be realized. Maybe even during
step one. You need not hurry to get on to steps two or three or ten. Step
one might be enough if you just do it right. Do it with patience, with
balance, with clarity, with wisdom. Do it without clinging and grasping.
Just do it. (D. 16)

We find that when we have more patience and endurance in our
Anapanasati practice, then patience and endurance are more a part ofour daily lives. They help us to live a clean, clear, calm life. So
please be very, very patient. Learn to sit still. Learn to keep plugging
away at step one until it is complete. And then step two. Do each step
properly and do not hurry. With patience the mind will develop, it will
"get somewhere." As long as there is impatience and desire to move on, you
are learning little ofconsequence and experiencing much
dukkha. (D. 17)

These are some thoughts on attitude or Right View which I can offer you:
discover the natural evolution, study it systematically; always start
anew, take things one step at a time; be patient; put aside expectations,
desires, and demands; stay balanced; learn to identify and let go of the
attachments that creep into our practice. In short, practice to understand
dukkha and to realize the end of duk­kha. Accept that nibbana is
the reason for practicing Anapanasati and be delighted with our
great opportunity. (D. 18)

GETTING STARTED: ESTABLISHING SATI

Any practice of citta-bhavana begins with sati taking up and
establishing upon the initial meditation object, so we begin by
establishing sati on the breath, our first object. There are
various ways ofbeing mindful ofthe breath. We can arrange
them progressively from coarse to subtle in a way that corresponds to the
first four steps. We will describe a simple approach that should work well
for most people, but you need not follow it blindly. As always, you must
find what works best for you. (D. 19)

(1) Once seated comfortably, relaxed and still, feel the breathing, which
now is easily noted within the quiet and still body. Direct attention to
the breathing in a firm and gentle way. Maintain this watchfulness of the
breathing and become familiar with both. (D. 20)

(2) Note the three primary segments of each breath: beginning, middle, and
end. For the inhalation these correspond to the nose, the middle of the
chest, and the abdomen. For the exhalation the reverse is true, beginning
at the belly and ending at the nose. Watch and wait at the nose until the
incoming breath is felt there. Then skip to the middle of the chest and
watch there until the breath is felt. Then skip to the abdomen and watch
there until the breath is felt. Continue watching as the inhalation ends
and wait for the exhalation to begin. Once the exhalation is felt at the
abdomen, go to the middle of the chest, and then the nose. Observe at the
nose as the exhalation ends and wait for the new inhalation to be felt,
then skip to the chest, and so on. With sati note the breath at
each of these points as it passes in and out, in and out. Be careful to
observe patiently at each point until the breathing (the movement of the
breath itself or of the organs used for breathing) is felt. Only then does
the mind jump to the next point. This hopping from point to point is a
relatively easy way to establish sati on the breath. It is a good
way to get started. It becomes, however, somewhat crude and agitating
after a while. Once we are skilled at it, we will want a more refined and
peaceful way to be mindful of the breath. (D. 21)

(3) Next, we connect the three points into a continuous sweep or flow.
This more closely approximates the breath itself. We call this "following,
chasing, hunting, stalking." While breathing naturally, without any
forcing or manipulating of the breath, sati follows the breath in
and out, between the tip of the nose and the navel. Follow the breath, do
not lead it. Track the succession ofphysical sensations - which
must be felt, experienced - in and out. (See Marker 49-50). (D. 22)

(4) Once "following" becomes easy and constant, it will begin to feel
unnecessarily busy and disruptive. Now we are ready for "guarding," a more
peaceful way to practice sati with the breathing. By this time, a
certain point in the nose will stand out. This is right where the breath
is felt most clearly and distinctly. Although some people may feel that
there are two points, one in each nostril, do not make things
unnecessarily complicated. Simply note one point that covers both
nostrils. This is the point used for guarding. We choose a point in the
nose because it is more subtle, exact, and distinct. In other places such
as the abdomen or chest the movements are large and coarse, which does not
suit our purposes. In order to calm the breath we must use a point that is
small, focused, and suitably refined. With sati, fix the citta
on this point. Allow the citta to gather itself upon this
point. Do so by simultaneously calming the breath and becoming more
sensitive (through sati) to the increasingly more subtle sensations
at the guarding point. Continue to calm the body­-conditioner until proper
and sufficient samadhi develops.

We can always begin with the first technique. The second and third
techniques are suitable for steps one and two. Step three is best done by
"following," although "guarding" can be used, also. Step four should begin
with "following" and then take up "guarding." (D. 23)

If at first our breaths are short and shallow, with movement in the chest
only and not in the abdomen, then simply follow the breath down however
far it goes. After sati is established we will relax and the
breathing will become deeper. Before long we will feel movement in the
abdomen. If we see that the breath is passing by many places at the same
time, do not use this fact as an opportunity to complicate things. Keep it
simple. A simple flow from the tip of the nose to the navel and from the
navel to the tip of the nose is sufficient for our purpose. Do not look
for or create complex breath patterns. Do not try to watch every separate
movement at once. If we merely observe the breath it will be simple. If we
spend our time thinking about the breath it is easy to get confused. (D.
24)

This is a good opportunity to emphasize that sati is not "thinking
about" something. Sati is reflective attention, awareness,
watchfulness, observance, scrutiny. There is no need for concepts, labels,
words, and pictures. Such things only get in the way of directly
experiencing the breathing in and out. We can compare "following" the
breath to walking along a river. The water flows and we walk along
watching it flow. We need not talk to ourselves, "river, river­, flowing,
flowing - this, that - blah, blah, blah," to see the river. And if we are
not careful, we stop watching the river and get lost in our words and
thoughts. We do enough of that already. Why drag it into our
Anapanasati practice, too? (D. 25)

TRICKS TO AID SATI

If it is too much of a struggle to keep the mind on the breath while
following, there are some tricks or aids we can use. The first is to aim
the eyes at the tip of the nose, as Ajahn Buddhadasa has explained. Do
this in a relaxed and gentle way. Do not cross the eyes or create tension:
That will lead only to headaches, not to sati. At first you may
only be able to gaze a little beyond or in front ofthe nose, but
as the body and face relax you will be able to gaze at the tip itself.
Even when the eyelids are closed we can aim the eyes at the tip of the
nose (See Marker 46-48). (D. 26)

A second trick is to breathe loudly. Breathe loud enough to hear the
breath. The ears, as well as the eyes, can support sati. This can
be particularly useful at the beginning of a session or after a
disturbance. After following gets going, we will drop the loud breathing
naturally (it becomes annoying). You should try some loud breathing,
however, at the beginning or whenever you find it difficult to establish
sati. (D. 27)

The third trick is counting. We can gang up on the breath with the eyes,
the ears; and now the intellect. Count each inhalation as it begins, one
number for each breath. If the mind wanders, start over with "one." If we
can count to "ten" without the mind wander­ing go back to "one" anyway.
For our purpose here, a simple count of each breath is enough. The method
of counting explained by Ajahn Buddhadasa serves another purpose and comes
later (Marker 55). Again, once sati is established well enough
counting is unnecessary and should be dropped. With training, sati
becomes more subtle, alert, and natural. (D. 28)

LONG & SHORT BREATHS

After sati is established (techniques two or three) we begin to
notice the long and short breathing. The mind still may wander some but
stays with the breath enough to learn what it is like. The first and
easiest quality to note is length, in terms of both time and extent of
physical movement. For our purposes, an exact dividing line between short
and long is not important. Become familiar with your own breathing and
learn what your longest breaths and shortest breaths are like relative to
each other. There is no need to compare your breaths with someone else's.(D. 29)

Generally, you will find that abdominal breathing is longer than chest
breathing, that is, if abdominal breathing comes natural­ly. This is
something we observe, however, it is not something we desire or seek. We
are not "supposed" to breath in a certain way and we do not use
Anapanasati to develop this or that way of breathing. So do not try to
force abdominal breathing, the results would not be very relaxing. But
should it occur naturally, you will see that it is longer, more relaxed,
and healthier. (D. 30)

Should your breaths become very long, you will discover an interesting
point. You may have thought it strange when Ajahn Buddhadasa said that the
chestexpands and the abdomen contracts with the long in-breath
(Marker 58). Common sense says that the abdomen expands on the in-breath
and contracts on the out-breath. The two seem to contradict each other.
Which is right? First, we observe the normal breathing. As we inhale, the
diaphragm drops and pushes the tummy outward. When we exhale the tummy
falls in again. This is the ordinary abdominal breathing before it becomes
very long. It is a simple movement ofthe abdomen expanding (or
rising) with the in-breath and contracting (or falling) with the
out-breath. Some people will consider this short and others will feel it
is relatively long.(D. 31)

Now, there is a limit to how far the abdomen can expand. As we relax and
breathe more deeply this limit will be reached. At that point there is,
however, room left in the chest (lungs) for more air. If we continue to
breathe in, the chest will then expand. This in turn pulls up and flattens
the tummy. This is what Ajahn Buddhadasa meant. A very long inhalation
begins just like a normal breath. The abdomen expands but the chest barely
moves at all. After the abdomen's limit is reached the chest expands and
the abdomen contracts. When the breath is really long you will discover
this for yourself. The opposite movements (roughly) occur with the very
long exhalations. So the very long breath is an ordinary breath plus more.
Many ofus will seldom experience this very long breathing until
the body becomes very relaxed through Anapanasati. Eventually, it
will happen more and more regularly - even outside the formal sittings.
(D. 32)

Even when sati is less than firmly established, we will be learning
about the long and short breathing. Steps one and two really begin,
however, when sati can follow the breath without falter­ing.
Sounds, thoughts, and other phenomena may- occasionally wander through,
but the mind does not get caught up in them. We are able to stay with the
breath, observe it, and learn joyfully. If we are impatient to get through
step one and want to move on to "more interesting things," we can check
such thoughts by asking ourselves: "Is the body relaxed enough to sit like
this for an hour or more, comfortably, without any desire to move?" When
the breathing is truly long, it is possible to sit comfortably for long
periods of time. If we are restlessly changing positions every ten or
fifteen minutes, it is best to be content with step one. Learn how to sit
still, relax, and allow the breath to become long, slow, gentle, and
smooth. Then, we will be able to sit for long periods of time with ease.
This requires self-discipline - not self-torture. Train yourself wisely,
with balance. (D. 33)

STEP THREE: A NEW OBJECT

In steps one and two the breath is the only object ofour
at­tention. Beginning with step three we take up other objects, in this
case "all bodies," the influence of the breaths upon the rest of the body.
Note that this is not the breath itself, although the breath and its
influence are closely associated. At this time, the awareness of breathing
in and out moves into the background where it remains dear and constant.
While the mind focuses on the new object, we always know whether we are
breathing in orout. The same holds true for the rest ofthe
sixteen steps. (D. 34)

Studying the influence of the breathing upon the body in­volves more than
just long and short breaths. Length was a conve­nient way to begin. Now,
we should also notice speed (fast - slow) and quality (coarse - subtle).
Quality is the most important because it has the greatest influence on the
calmness of the body. In this step, we will discover the kind of breathing
that calms the body the most. Then, we are ready for step four. (D. 35)

I have said enough tohelp you get started. I hope that you can use
this information which we have provided to develop a wise meditation
practice. Before I finish today, please allow me a final observation. (D.
36)

LIFE IS MEDITATION

There is more to "meditation" (citta-bhavana, mental cultiva­tion)
than sitting. Our formal sitting and walking practice is very important,
and there are few people who do not need it, but we are interested, most
ofall, in living life - life free of dukkha. Our lives
involve more than sitting and Anapanasati can help us in all those
other areas of life, also. First of all, the skills and knowledge
developed through formal practice can be used and expanded upon throughout
our daily activities. Second, we can be aware of, if not
concentrated on, the breath while performing most duties. If this is
developed properly, the breath regulates the body in a state of
rightness and anchors the mind in purity, stability, tranquility,
clari­ty, strength, and alertness. Third, the mind can go to the breath
and focus upon it when harmful mental states arise. In doing so the breath
should not be treated as an escape. Nevertheless, it is often the most
skillful means out of an unwholesome thought, emotion, or mood. These are
just three of the ways in which we integrate Anapanasati with life
as a whole. (D. 37)

Even the theory of Anapanasati can be used throughout the
meditation of daily life. Once we have taken the time to study and
understand the sixteen steps (which may involve some supplementary
reading) we need not limit their application to the breathing alone. As
Ajahn Buddhadasa pointed out in Appendix B, the Satipatthana Suttas
lack a dearly defined method of practice. On the other hand, we ought to
work at developing the four foundations of mindfulness at every
opportunity. You will see that the sixteen steps provide a general
structure for all satipatthana practice. These are the sixteen
things which we should contemplate at every opportunity, whenever these
dhammas occur. Although most bodily pro­cesses are not open to the
systematic and complete treatment we use with the breath, we can use the
sixteen steps to identify the things most worthy of our attention. (D.
38)

16 STEPS TO EVERYTHING

We can use any bodily activity as a basis for sati. The more
necessary and central to life (like the breathing) that activity is, the
better. First, get to know that activity from all angles (long - short may
or may not be relevant). Second, see what influence that activity has on
the flesh body. Third, find the right way to perform that activity so that
it has the optimal effect on the body and allows the mind to find an
appropriate degree and type of concentration. This corresponds to the
first tetrad (kaya). Next, examine the feelings associated with
that activity, especially the pleasant feelings that arise when the
activity is done well and successfully. Study the in­fluence these
feelings have on the mind, then calm that influence. This covers the
second tetrad (vedana). The third tetrad (citta) begins with
experiencing the different types of mind arising during that activity.
Then we train to gladden, concentrate, and liberate the mind while that
activity is taking place. Finally, the fourth and most important tetrad
(Dhamma), is to contemplate all aspects of that ac­tivity - body, feeling,
and mind - as aniccam-dukkham-anatta. Contemplate the fading away
and extinction ofattachment. Con­template the tossing back to
nature of everything associated with the basic activity. (D. 39)

Anapanasati explains how to use everything we do as satipatthana
practice. When possible, practice Anapanasati directly.
Otherwise, practice it indirectly through a parallel practice. The
knowledge we gain through parallel citta-bhavana will supplement
and support our regular Anapanasati practice, and vice versa. Once
we appreciate the possibilities inherent in the sixteen steps there will
be constant opportunities to develop the citta even in the "most
dif­ficult conditions." The sixteen steps - especially the first and last
tetrads - are enough meditation theory to eliminate dukkha from life. May
you use them well. (D. 40)

We hope that you are able to use this information. We have presented it as
clearly as we are able. Please study it carefully, more than a few
readings may be necessary. Think it through sufficiently. Then, most
importantly, try it. Through practice your understanding ofthese
instructions will grow. You will need to make adjustments, but for the
most part those adjustments will be in your own understanding and
application rather than in Ajahn Buddhadasa's instructions. Try to follow
his advice as well as you are able. Avoid mixing it up with things you
hear from meditators using other systems. With patience, dedication, and
wisdom allow this practice to deepen and lead to the understanding of
non-attachment and the realization ofthe end of dukkha, the
supreme peace and freedom of nibbana. (D. 41)

* [The translator is not well versed in Pali. This rendering is based
on Ajahn Buddha­dasa's translation from Pali to Thai and his 1ine-by-line
explanation of that transla­tion. Previous English translations by I.B.
Horner, Bhikkhu Nanamoli, and Bhikkhu Nagasena have been consulted as
well.]

INTRODUCTION

I have heard thus:

At one time the Exalted One was staying near Savatthi,1
in the mansion of Migara's mother in the Eastern Grove together with many
widely known elder disciples: Venerable Sariputta, Venerable
Maha-­Moggallana, Venerable Maha-Kassapa, Venerable Maha-Kaccayana,
Venerable Maha-Kotthita, Venerable Maha-Kappina, Venerable Maha-Cunda.
Venerable Revata, Venerable Ananada, and other widely ­known elder
disciples.

At that time those venerable elders taught and trained the new bhikkhus.2
Some of the elders taught and trained ten bhikkhus, some ofthem
taught and trained twenty bhikkhus, some of them taught and
trained thirty bhikkhus, and some of them taught and trained forty
bhikkhus. Those new bhikkhus when taught and trained by the elders so,
understood that which is lofty and excellent more than ever before.

During that time the Exalted One3
was sitting in the open surrounded by the community of bhikkhus on
the observance day of the fifteenth, the full moon night of the
last month of the Rains Resi­dence.4
The Exalted One surveyed the calm and silent assembly of bhikkhus,
then spoke.

"Bhikkhus, we are certain of this way of practice. Bhikkhus, we are
convinced by this way of practice. Bhikkhus for this reason you should
summon up even more energy for attaining the unattained, for reaching the
unreached, for realizing the unrealized. I will wait here at Savatthi
until the fourth and final month ofthe rains, the blossoming time
of the white lotus (komudi)."

The bhikkhus in the countryside came to know that the Exalted One would
remain at Savatthi until the fourth and final month of the rains, the
blooming time ofthe white lotus. They streamed into Savatthi
continuously in order to attend the Exalted One. Further, the venerable
elders taught and trained the newly arrived bhikkhus in great measure.
Some of the elders taught and trained ten bhikkhus, some of them taught
and trained twenty bhikkhus, some of them taught and trained thirty
bhikkhus, and some of them taught and trained forty bhikkhus. Those new
bhikkhus when taught and trained by the elders so understood that which is
lofty and excellent more than ever before.

Now at that later time the Exalted One was sitting in the open surrounded
by the community of bhikkhus on the night of the full moon observance day
of the fourth and final month of the rains, the blos­soming time of the
white lotus. The Exalted One surveyed the calm and silent assembly of
bhikkhus, then spoke.

THE COMMUNITY OFBHIKKHUS

"Bhikkhus, this community is not at all worthless. This commun­ity is not
a failure in the least way. This community is established in the pure
essence ofDhamma. Bhikkhus, this community is worthy of gifts, is
worthy of hospitality, is worthy ofofferings, is worthy of homage,
and is a field more fertile than any other in the world for the
cultivation ofmerit.

"Bhikkhus, this community of bhikkhus is an assembly such that people who
make small offerings to it receive much and people who make large
offerings receive even more. This community of bhikkhus is an assembly
most difficult to find in this world. This commu­nity ofbhikkhus
is an assembly deserving that people pack up provi­sions and walk great
distances to come see and observe it.

"Bhikkhus, living in this community there are bhikkhus who are Worthy Ones
(arahants) without eruptions (asavas),5who have lived the sublime life, have done what is to be done, have
dropped all burdens, have attained their purpose, have ended the fetters
to existence,6 and are liberated
through right understanding. Bhikkhus such as these are living in this
community ofbhikkhus.

"Bhikkhus, living in this community there are bhikkhus who are Non-Returners
through having ended the five lower fetters, who are spontaneously arisen,7
who will realize perfect coolness in that existence and by nature will
never return from that world. Bhikkhus such as these are living in this
community of bhikkhus.

"Bhikkhus, living in this community there are bhikkhus who are Once-Returners
through having ended the three fetters8
and lessened lust and hatred, whowill come back to this world only
once and then will put an end to dukkha. Bhikkhus such as these are
living in this community ofbhikkhus.

"Bhikkhus, living in this community there are bhikkhus whoare
Stream-Enterers through having ended the three fetters, who by nature
never will full into evil again and are certain of future awakening.
Bhikkhus such as these are in this community of bhikkhus.

"Bhikkhus, living in this community there are bhikkhus who dwell devoted
in practicing the cultivation of the four foundations of mindfulness
(satipatthana). Bhikkhus such as these are living in this community of
bhikkhus.

"Bhikkhus, living in this community there are bhikkhus who dwell devoted
in practicing the cultivation of the four right efforts9...

... bhikkhus whodwell devoted in practicing the
cultivation of the four paths of success10 ...

... bhikkhus who dwell devoted in practicing the cultivation of
the five faculties ll...

... bhikkhus who dwell devoted in practicing the cultivation of
the five powers 12...

... bhikkhus whodwell devoted in practicing the
cultivation of the seven factors of awakening13...

... bhikkhus who dwell devoted in practicing the cultivation of
the noble eightfold path14...

... bhikkhus who dwell devoted in practicing the cultivation of
friendliness (metta) ...

... bhikkhus whodwell devoted in practicing the
cultivation of the non-beautiful 15...

... bhikkhus who dwell devoted in practicing the cultivation of the
experience of impermanence (aniccasatina).

Bhikkhus such as these are living in this community of bhikkhus.

Bhikkhus, living in this community there are bhikkhus whodwell
devoted in practicing the cultivation of mindfulness with breathing
(anapanasati)."

MINDFULNESS WITH BREATHING

"Bhikkhus, Anapanasati that one has developed and made much of has
great fruit and great benefit Anapanasati that one has developed
and made much of perfects the four foundations ofmindfulness. The
four foundations of mindfulness that one has developed and made much of
perfect the seven factors of awakening. The seven factors of
awakening that one has developed and made much of perfect insight
knowledge and liberation.

Bhikkhus, how does Anapanasati that one has developed and made much
of have great fruit and great benefit?

Bhikkhus, a bhikkhu within this Training (dhamma-vinaya), having
gone into the forest, to the base of a tree or toan empty
dwelling, having sat cross-legged with his body erect, securely main­tains
mindfulness (sati). Ever mindful that bhikkhu breathes in, ever
mindful he breathes out.

FIRST TETRAD

(1) While breathing in long he fully comprehends: I breathe in
long. While breathing out long he fully comprehends: I breathe out long.16

(2) While breathing in short he fully comprehends: I breathe in short.
While breathing out short he fully comprehends: I breathe out short.

Bhikkhus, this is how Anapanasati that one has developed and made
much of has great fruit and great benefit.

THE FOUR FOUNDATIONS OF MINDFULNESS (satipatthana)

Bhikkhus, how does Anapanasati that one has developed and made much
ofperfect the four foundations of mindfulness?

Bhikkhus, whenever a bhikkhu (1) while breathing in long fully
comprehends: I breathe in long; while breathing out long fully
com­prehends; I breathe out long; or, (2) while breathing in short fully
comprehends; I breathe in short; while breathing out short fully
comprehends: I breathe out short; or, (3) trains himself: thoroughly
experiencing all bodies I shall breathe in ... shall breathe out; or, (4)
trains himself: calming the body-conditioner I shall breathe in ... shall
breathe out; then that bhikkhu is considered one who lives constantly
contemplating body in bodies, strives to burn up defile­ments, comprehends
readily, and is mindful, in order to abandon all liking and disliking
toward the world. 29

Bhikkhus, I say that the in-breaths and the out-breaths are certain bodies
among all bodies. Bhikkhus, for this reason that bhikkhu is considered one
who lives constantly contemplating body in bodies, strives to burn up
defilements, comprehends readily, and is mindful, in order to abandon an
liking and disliking toward the world.

Bhikkhus, I say that attending carefully in the mind to in-breaths and
out-breaths is a certain feeling among all feelings. Bhikkhus, for this
reason that bhikkhu is considered one who lives constantly con­templating
feeling in feelings, strives to burn up defilements, com­prehends readily,
and is mindful, in order to abandon all liking and disliking toward the
world.

Bhikkhus, whenever a bhikkhu (9) trains himself: thoroughly experiencing
the mind I shall breathe in ... shall breathe out; or, (10) trains
himself: gladdening the mind I shall breathe in ... shall breathe out; or,
(11) trains himself: concentrating the mind I shall breathe in … shall
breathe out; or, (12) trains himself: liberating the mind I shall breathe
in ... shall breathe out; then that bhikkhu is considered one who lives
constantly contemplating mind in the mind, strives to burn up defilements,
comprehends readily, and is mindful, in order to abandon all liking and
disliking toward the world. 31

Bhikkhus, I do not say that Anapanasati is possible for a person
who has straying mindfulness and lacks ready comprehension. Bhik­khus, for
this reason that bhikkhu is considered one who lives con­stantly
contemplating mind in the mind, strives to burn up defilements,
comprehends readily, and is mindful, in order to abandon all liking and
disliking toward the world.

That bhikkhu looks on with perfect equanimity because he has seen with
wisdom the abandoning of all liking and disliking toward the world.
Bhikkhus, for this reason that bhikkhu is considered one who lives
constantly contemplating Dhamma in dhammas, strives to burn up
defilements, comprehends readily, and is mindful, in order to abandon all
liking and disliking toward the world.

Bhikkhus, this is how Anapanasati that one has developed and made
much of perfects the four foundations of mindfulness.

THE SEVEN FACTORS OF AWAKENING (Bojjhanga)

Bhikkhus, how do the four foundations of mindfulness that one has
developed and made much of perfect the seven factors of awakening?

Bhikkhus, whenever a bhikkhu is one who lives constantly contemplating
body in bodies33...
is one who lives constantly contem­plating feeling in feelings ... is one
who lives constantly contemplating mind in the mind ... is one who lives
constantly contemplating Dhamma in dhammas, strives to burn up
defilements, comprehends readily, and is mindful, in order to abandon all
liking and disliking toward the world; then the sati of that
bhikkhu thus established is natural and unconfused.

Bhikkhus, whenever the sati of that bhikkhu thus established is
natural and unconfused, then the mindfulness enlightenment factor
(sati-sambojjhanga) is engaged by that bhikkhu and he develops it
further and finally its development in him is perfected. That bhikkhu when
mindful in such a way selects, takes up, and scrutinizes these dhammas
with wisdom.

Bhikkhus, whenever a bhikkhu is mindful in such a way, selects, takes up,
and scrutinizes these dhammas with wisdom; then the investigation of
dhammas factor ofawakening (dhammavicaya sambojjhanga) is
engaged by that bhikkhu and he develops it further and finally its
development in him is perfected. When that bhikkhu selects, takes up, and
scrutinizes these dhammas with wisdom, un­wavering energy is engaged by
him.

Bhikkhus, whenever unwavering energy is engaged by a bhikkhu who selects,
takes up, and scrutinizes these dhammas with wisdom; then the energy
factorof awakening (viriya-sambojjhanga) is engaged by him
and he develops it further and its development in him is perfected. When
energy is engaged by that bhikkhu, non-sensual piti arises. 34

Bhikkhus, whenever non-sensual piti arises in the bhikkhu who has
engaged energy, then the contentment factor of awakening
(piti-sambojjhanga) is engaged by that bhikkhu and he develops it
further and its development in him is perfected. When that bhikkhu's mind
is contented both body is calmed and mind is calmed.

Bhikkhus, whenever both the body and the mind of a bhikkhu who is
contented are calm, then the tranquility factor ofawakening
(passaddhi-sambojjhanga) is engaged by him and he develops it further
and its development in him is perfected. When that bhikkhu's body is
calmed there is joy and the mind becomes concentrated.

Bhikkhus, whenever the mind of a bhikkhu whose body is calmed and who is
joyful becomes concentrated, then the concentration factor of
awakening (samadhi-sambojjhanga) is engaged by that bhikkhu and he
develops it further and its development in him is perfected. That bhikkhu
looks upon that concentrated mind with perfect equanimity.

Bhikkhus, whenever a bhikkhu looks upon that concentrated mind with
perfect equanimity, then the equanimity factorof awak­ening
upekkha-sambojjhanga) is engaged by that bhikkhu and he develops it
further and its development in him is perfected.

Bhikkhus, this is how the four foundations of mindfulness that one has
developed and made much of perfect the seven factors of awakening.
35

KNOWLEDGE AND LIBERATION

Bhikkhus, how do the seven factors of awakening that one has developed and
made much of perfect knowledge (vijja) and liberation (vimutti)?

Bhikkhus, a bhikkhu in this Training develops sati-sambojjhanga
that depends on viveka (solitude, aloneness), that depends on
viraga. (fading away), that depends on nirodha (quenching),
that leads to vossagga (dropping away, letting go).
36

He develops dhammavicaya-sambojjhanga that depends on viveka,
on viraga, on nirodha, and leads to vossagga.

He develops viriya-sambojjhanga that depends on viveka, on
viraga, on nirodha, and leads to vossagga.

He develops piti-sambojjhanga that depends on viveka, on
viraga, on nirodha, and leads to vossagga.

He develops passaddhi-sambojjhanga that depends on viveka,
on viraga, on nirodha, and leads to vossagga.

He develops samadhi-sambojjhanga that depends on viveka, on
viraga, on nirodha, and leads to vossagga.

He develops upekkha-sambojjhanga that depends on viveka, on
viraga, on nirodha, and leads to vossagga.

Bhikkhus, this is how the seven factors of awakening that one has
developed and made much of perfect knowledge and Iiberation.37

After the Blessed One had spoken, the bhikkhus were contented and rejoiced
at the Blessed One's words.

NOTES

1. Then the capital of the kingdom of Kosala, located
between the Himalayas and the Ganges River, Savatthi was the geographical
center of the Buddha's teaching during his lifetime. He spent twenty-five
offorty-five rains residences there.

2. "Beggar" or "one who sees the danger" in the spinning
round ofego-births, "bhikkhu" is the word the Buddha used
to address the men who left home to live the sublime life with him.

3. Bhagava, a frequent epithet of the Buddha. It
was a common form ofaddress in India, but Buddhists reserve it for
the Buddha. (The translation "Blessed One" is inappropriate due to itsbloody and superstitious connections.)

5. Conditions which ferment in, and flow out or erupt
from, the mind's depths. Usually given as three: kamasava, eruption
of sensuality; bhavasava, eruption ofbecoming; and
avijjasava, eruption ofignorance. Sometimes a fourth is added:
ditthasava, eruption ofviews. The ending of the asavas
is synonymous with perfect awakening. (Other translations are
"cankers, taints, influxes.")

6. The ten samyojana which bind beings to the
cycles of becoming are personality belief, uncertainty about the path,
superstitious use ofrituals and practices, sensuous lust,
ill-will, lust for fine –material existence, lust for immaterial
existence, conceit, restlessness, and ignorance.

9. The four sammappadhana are the effort to prevent
or avoid unwholesome states which have not arisen; the effort to overcome
or abandon unwholesome states which have arisen; the effort to develop
wholesome states which have not arisen; and the effort to maintain
wholesome states which have arisen.

12. The five-bala have the same names as the five
indriya, but function differently. The five bala function as
powers which provide the strength needed to overcome and withstand their
opposites (i.e., lack ofconfidence, laziness, carelessness,
distraction, and delusion). The five indriya are the chief or
controlling faculties which lead each group of dhammas as they deal
with their opposites (e.g., lack of confidence).

13. The seven bojjhanga are sati,
mindfulness; dhammavicaya, inves­tigation of dhamma; viriya,
effort; pin, contentment; passaddhi: tranquility;
samadhi, concentration; and upekkha, equanimity. They are
discussed in detail later in the sutta.

14. The ariya-atthamgika-magga consists of
right understanding, right aspiration, right speech, right action, right
livelihood, right effort, right mindfulness, and right concentration.

16. The words "fully comprehends" mean that there is
sati-sampajanna (mindfulness and ready comprehension) with every
moment of noting the in-breaths and out-breaths in all aspects.

17. "Bodies" (kaya) refers to the breath in itsaspect of conditioning the flesh body. "Experiencing all bodies" (sabbakayam
patisam­veti) refers to knowing directly the breath's characteristics
such as, short or long, coarse or fine, calm or agitated-knowing how they
condition the flesh body, knowing their natural processes of change; and
knowing other relevant details about the breathing.

18. As the breath is calmed and refined, the conditioning
of the body is calmed, and the mind becomes calm and concentrated to the
extent, finally, of jhana.

19. Know how feelings (vedana), especially the
pleasant ones, condition the mind with every breath.

20. Be able to decrease the ability of the feelings to
condition the mind. Decrease their conditioning of the mind until there is
nothing conditioning it, i.e., there is no feeling, no perception
(sanna), and no thought (vitakka) at that time.

21. Know the exact state of mind at that moment,
whether it is spotless or darkened, calm or agitated, prepared to work
(contemplate Dhamma) or not ready, or whatever state may arise.

24. Observe the qualities and extent of the mind's
freedom from attachment. ?

25. Use the correctly concentrated mind to contemplate
impermanence: continuously, until realizing the unsatisfactoriness,
selflessness, voidness, and thusness of all conditioned things, with every
breath.

26. With every breath, examine the state ofthe
mind being weary of and dispassionate toward the things it has desired and
attached to.

27. Examine the ceasing ofattachment and realize
it as being nibbana, the ceasing and quenching of dukkha,
then cherish it as the mind's regular object.

28. Realize that all conditioned things have been freed
from attachment. This condition arises in the moments of path (magga)
and path fruition (phala).

29. "Contemplating body in bodies" means seeing the truth
of bodies directly within bodies themselves, and seeing all the components
of the body as being small bodies within the collective body. The breath
is one body. It conditions all kinds ofbodies, whether physical or
mental, beginning with the flesh body up to the joy of jhana.
Contemplate these bodies until there is no more attachment to any ofthem.

30. Contemplate feelings in the same way that bodies have
been con­templated. Contemplate piti and sukha until there
is no attachment to any feelings anywhere.

31. Contemplate the, mind in the same way as bodies and
feelings were contemplated, until there is no attachment to any mind
states.

32. Contemplate the truth of Dhamma in all things
(dhammas) until there is no attachment left to any dhamma, from
the lowest to the highest, including nibbana.

33. The original Pali explains how all seven factors can
develop upon each one of the four foundation of mindfulness, with each
founda­tion considered separately. Here, for brevity's sake, we have
grouped all four foundations together.

34. This piti is pure and associated with Dhamma;
it has nothing to do with the senses. Such piti occurs during
jhana and while realizing Dhamma.

35. The bojjhanga develop as follows. Mindfulness
fixes on a specific thing and investigation ofdhammas examines it
in detail, with energy and effort, until contentment arises. Then, the
mind calms until it becomes tranquil and is concentrated in contemplating
the object. Equanimity firmly and unwaveringly watches over and guards
that concentration, and the penetration ofand awakening to Dhamma
continues by itself until complete.

36. Here "vossagga" means no longer attaching to
previous objects of attachment, because the mind is weary ofthem
and now inclines towards the quenching of dukkha, namely,
nibbana. Viveka, viraga, nirodha, and vossagga are synonyms of
nibbana.

37. Vijja is insight knowledge of the path
(magga-nana), which follows upon the insights experienced through the
practice of Anapanasati. Its function is to thoroughly penetrate
and destroy ignorance (avijja). Vimutti is insight knowledge offruition (phala-nana), the result of the path having done its
work of clearing away avijja. It is the mind's direct experience of
being liberated from dukkha.

An abundance of Pali terms are used in this manual. This reflects Ajahn
Buddhadasa's advice that sincere student-practitioners ofBuddhism
should be familiar with the most important Pali terms and their correct
meanings. Most of the terms used here are explained within the text. For
easy reference and additional information this glossary is provided. We
also include some key English terms so that they may be checked with their
Pali equivalents. The translations and definitions found here may differ
with those found in other books. To make the most of this manual, you need
to understand how Ajahn Buddhadasa uses these terms. Even those who have
studied Pali may find some helpful insights here.

Both Pali and English terms are listed in order of the English alphabet.
Pali terms are defined and explained. When appropriate, we cite textual
passages that discuss the term. English terms are not defined. You can
find their meaning under the Pali equivalent which is given. In any case,
it is important that you be wary of English terms found here and
elsewhere. They seldom match the Pali terms com­pletely and often carry
inappropriate connotations. It is always best to learn the Pali terms and
their proper meanings. Terms which appear only once or are of minor
importance may not be included in this glossary.

anapanasati,
mindfulness with breathing: to note, investigate, and contemplate a
dhamma (thing, fact, truth) while being mindful of every
in-breath and out-breath. In the Buddha's complete system of
anapanasati a natural progression of sixteen lessons or dhamma
are practiced in order to fully explore the sati­patthana and
realize liberation. (P. 17-19)

anatta,not-self,
selfishness, non-selfhood, not-soul: the fact that all things, without
exception, are not-self and lack any essence or substance that could
properly be called a "self." This truth does not deny the existence of
things, but denies that they can be owned or controlled, as well as be
owner or controller, in any but a relative, conventional sense. Anatta
is the third fundamental characteristic of sankhara. Anatta is
a result of aniccam. All things are what 'they are and are
not-self.

Aniccam, anicca, impermanence,
instability, flux: conditioned things are ever-changing, in ceaseless
transformation, and constantly arising, manifesting, and extinguishing.
All concocted things decay and pass away. This is the first fundamental
characteristic of sankhara.

apana,out-breath, exhalation, breathing out. The verb form
is passasati, to breathe out.

arahant,worthy one, fully awakened being, perfected human
being:

a living being completely free and void of all
attachment, kilesa,

self-belief, selfishness, and dukkha.

ariya-sacca, noble truths: there are four which together are
One Truth, namely: dukkha, the cause of dukkha is craving,
dukkha ends when craving ends, and the path of practice
that lends to the end of dukkha. The arahant, the truly
enlightened being, has penetrated these truths thoroughly.

atta,self, ego, soul:
the illusion (mental concoction) that there is some personal, separate "I"
in life. Although theories about it abound, all are mere speculation about
something that exists only in our imaginations. In a conventional sense
the atta can be .a useful concept (belief, perception), but it
ultimately has no validity. That conventional "self' is not-self
(anatta). No personal, independent, self-existing, free-willing
substance can be found anywhere, whether within or without human life and
experience.

ayatana,sense media:
there are two aspects or sets of ayatana, internal and external.
The internal ayatana are the eyes, ears, nose, tongue, body, and
mind (mental-sense), that is, the six sense doors, the sense organs and
their corresponding portions ofthe nervous system. The external
ayatana are forms; sounds, smells, tastes, touches, and
mental-concerns, that is, the concerns or objects of sensory experience.
Nibbana is called an "ayatana," an unconditioned ayatana.

bhavana, development, cultivation, meditation: to produce or
make happen. In particular, to cultivate skillful wholesome qualities ofmind. Citta bhavana (mental development) is preferable to the
vague and often confused "meditation."

body, kaya.

bojjhanga, factors of awakening enlightenment
factors: these seven mental factors must be perfected, in succession, for
the mind to be liberated. First, sati (mindfulness) fixes on a
certain dhamma. Then, dhamma-vicaya (analysis of
dhamma) inves­tigates that thing subtlety, precisely, and profoundly.
Next, viriya (energy, effort) arises, which leads to piti
(contentment). Then, the mind develops passaddhi (tranquility)
because of that contentment, such that there is samadhi
(concentration) in the contemplation ofthat dhamma. Lastly,
samddhi is continuously and evenly guarded by upekkha
(equanimity) as the Truth of that dhamma and all Dhamma is
penetrated and realized.

citta, mind, heart,
mind-heart, consciousness: all aspects, qualities, and functions of the
living being which are not material-physical. In a more limited sense,
citta is what we call the consciousness­ potential when it
"thinks." We also use "citta" to name that which is defiled by
kilesa and which realizes nibbana. (Compare with mano
and vinnana.)

Dhamma, Dhamma, Truth,
Nature, Law, Order, Duty: the secret ofnature which must be
understood In order to develop life to the highest possible purpose and
benefit. (P.2) The four primary meanings of Dhamma are nature, the
law and truth of nature, the duty to be performed in accordance with
natural law, and the results or benefits that arise from the performance
ofthat duty. (P.6, 33-34)

dhamma-jati, nature:
that which exists within itself, by itself, of itself, and as its
own law. Nature encompasses all things, both human and non-human. (P. 7)

dosa, hatred, ill-will:
the second category of kilesa, which includes anger, aversion,
dislike, and all other negative thoughts and emotions. (P. 126)

dukkha, dukkha.
suffering, misery, unsatisfactoriness. pain: literally, "hard to endure,
difficult to bear." In its limited sense, dukkha is the quality of
experience which results when the mind is conditioned by avijja
into craving, attachment, egoism, and selfishness. This feeling takes
on forms like disappointment, dissatisfaction, frustration, agitation,
anguish, disease, despair ­from the crudest to the most subtle levels. In
its universal sense, dukkham is the inherent condition of unsatisfactoriness,
ugliness, and misery in all impermanent, conditioned things (sankhara).
This second fundamental characteristic is a result of aniccam,
impermanent things cannot satisfy our wants and desires no matter how hard
we try (and cry). The inherent decay and dissolution of things is
misery. .

ego,atta.

ekaggatta,one-pointedness: to have a single peak, focus, or
pinnacle. The state in which the flow ofmental energy is gathered
and focused on a single object, especially an exalted one such as
nibbana. (P. 88 & 90)

idappaccayata, the law of conditionality (or
causality), the law of nature: literally, "the state of having this as
condition." All laws can be seen in idappaccayata. Because all
creation, preservation, and destruction occur through this law, it can be
called the "Buddhist God."

jhana, (Common translations such as "absorption" and
"trance" are unsatisfactory, but we have nothing better.) as a verb, to
gaze, to focus, to look at intently; as a noun, deep samadhi in
which the mind locks onto one object exclusively. There are four
rupa-jhana (where the object of jhana is material) and four
arupa-jhana (where the object is immaterial or formless), making eight
levels of successively more refined samadhi. These can be helpful,
but are not necessary for the successful practice of Anapanasati.
(P.89)

jhananga, factors of jhana: the functions or
qualities of mind that exist within jhana. In the first
jhana there are five factors: vitakka, noting the object;
vicara, experiencing the object; piti, contentment; sukha,
joy; and ekaggata, one-pointedness. The other jhana have
successively fewer factors.

kama,sensuality, sexuality: strong desire and its objects.
Seeking and indulging in sensual pleasures.

kaya, body, group, collection, heap, squad: something
composed of various elements, organs, or parts. Generally used for
the physical body, either the whole body or its parts ("breath-body" and
"flesh-body"). (P. 22, 71-72)

kaya-sankhara,body-conditioner: the breath, which
conditions and influences the body directly. (Also can be translated "body­condition.")
(P. 73)

khandha, aggregates, groups, heaps, categories: the five
basic func­tions which constitute a human life. These groups are not
entities in themselves, they are merely the categories into which all
aspects ofour lives can be analyzed (except nibbana). None
ofthem are a "self," nor do they have anything to do with
selfhood, nor is there any "self' apart from them. The five are
rupa-khandha, form-aggregate (corporeality); vedana-khandha,
feeling-aggregate; sanna-khandha, perception-aggregate (including
recognition, discrimination); sankhara-khandha, thought-aggregate
(including emotion); vinnana-khandha,
sense-consciousness-aggregate. When they become the basis for attachment,
the five become the upadana-khandha.

kilesa, defilements, impurities: all the things which dull,
darken, dirty, defile, and sadden the atta. The three categories of
kilesa are lobha, dosa, and moha. (P.128)

lobha, greed: the first category of kilesa, which
includes erotic love, lust, miserliness, and all other "positive" thoughts
and emotions. See raga.

loka, world: that which must break, shatter, and
disintegrate.

lokiya, worldly, mundane, worldly conditions: to be trapped
within and beneath the world, to be of the world.

lokuttara, transcendent, above and beyond the world,
supramundane: to be free of worldly conditions although living in
the world.

lust, raga.

magga, path, way: the noble eightfold path, the Middle Way
out from all dukkha.

magga-phala-nibbana, path, fruition, and nibbana:
this compound (although the three terms appear separately throughout the
Pali texts, their compound is found only in Thai) refers to the three
activities that occur in rapid succession in the realization of Dhamma,
Magga (path) is the activity of vipassana cutting through
defilements. Phala (fruit) is the successful completion of
that cutting, the result of magga. Nibbana is the coolness which
appears once the defilements are cut.

nibbana, coolness: the ultimate goal of Buddhist
practice and the highest achievement of humanity. Nibbana manifests
fully when the fires of kilesa, attachment, selfishness, and
dukkha are quenched completely and finally. It is to be realized in
this lifetime. (M 182-3)

nibbuto, coolness, the one who is cooled: a coolness that
occurs when, either spontaneously or through correct Dhamma practice, the
kilesa subside temporarily Samayika-nibbana (temporary
coolness) and tadanga-nibbana (coincidental coolness) are types of
nibbuto. (P. 182)

nimitta, image, sign, imaginary object: in the context of
Anapanasati practice, nimitta refers to a mentally concocted
image that arises out of concentration upon the guarding point and
which is used to further develop samadhi in step four. There are
three stages: the initial image, images manipulated as a training
exercise, and the final image which is neutral, refined, and soothing.
(P.84-87)

nirodha,quenching, cessation, extinction: a synonym for
nibbana, the end of attachment and dukkha. The lesson of step
fifteen. (P. 161-3)

nivarana, hindrances, obstacles: semi-defilements that get
in the way of success in any endeavor, especially mental
development. The five hindrances are kamachandha, sensuousness;
vyapada, aversion; thina-middha, sloth anti torpor;
uddhacca-kukkucca, restlessness and agitation; and vicikiccha,
doubt. (Do not confuse nivarana with nirvana, the Sanskrit
nibbana.) (P. 152)

panna,wisdom, insight, intuitive wisdom: correct
understanding of the things we need to know in order to quench dukkha.
Panna is the third sikkha (training) and the beginning of the
noble eightfold path. Panna (rather than faith or will power) is
the characteristic quality ofBuddhism.

patinissaga, throwing back, giving up, relinquishment: to
stop claiming things to be "I" and "mine," and return them to
Dhamma-Nature. The lesson of step sixteen; (P. 164)

phassa, contact, sense experience: the meeting and working
together of inner sense media + outer sense media + sense-consciousness,
e.g., eye + form + eye-consciousness. There are six kinds of phassa
corresponding to the six senses.

phenomenon, sankhara; impermanent conditioned thing
(sankhara).

piti, contentment, satisfaction, rapture: the excited
happiness (pleasant vedana) that arises when one is successful in
something. Piti is the lesson of step five. (P. 95-97)

prana(Sanskrit), pana (Pali), breath, life force, life:
that which sustains and nurtures life. (B. 7)

pranayama (Sanskrit), control of the prana,
breath control.

raga, lust: desire to get or have. Raga can be either
sexual or non­sexual. See lobha. (P. 125)

sacca;Truth.

sacca-dhamma, truth, fact, reality.

samadhi, concentration, collectedness: the gathering
together and focusing of the mental flow. Proper samadhi
has the qualities of purity, clarity, stability, strength, readiness,
flexibility, and gentleness. It is perfected in ekaggata and
jhana. The supreme samadhi is the one-pointed mind with
nibbana as its sole concern. Samadhi is the second sikkha.
(P. 141-144)

sampajanna, wisdom-in-action, ready comprehension, clear
comprehension: the specific application of panna as required in a
given situation.

sankhara,conditioned thing, concoction, phenomenon,
formation: anything dependent for its existence on other things or
conditions. There are three aspects of sankhara: concoctor,
con­ditioner, the cause of conditioning; concoction, condition, the result
ofconditioning; and the activity or process of concocting and
conditioning. (P. 74-75)

santi,peace, spiritual tranquility.

sasana, religion: the behavior and practice that binds the
human being to the Supreme Thing (whatever we name it).

sati,mindfulness, recollection, reflective awareness: the
mind's ability to know and contemplate itself. Sati is the vehicle
or transport mechanism for panna, without sati wisdom cannot
be developed, retrieved, or applied. Sati is not memory, although
the two are related. Nor is it mere heedfulness or carefulness. Sati
allows us to be aware ofwhat we are about to do. It is
characterized by speed and agility.

satipatthana, foundations of mindfulness: the four
bases on which sati must be established in mental development. We
investigate life through these four subjects ofspiritual study:
kaya, vedana, citta and Dhamma.

sikkha, training: the three aspects of the one path,
of the Middle way. All Buddhist practices fit within the three
sikkha: sila, samadhi, and panna.

sila,morality, virtue, morality: verbal and bodily action
in accordance with Dhamma. Much more than following rules or precepts,
true sila comes with wisdom and is undertaken joyfully. The first
sikkha.

sunnata,voidness, emptiness: the state of being void and
free of selfhood, soul; ego, or anything that could be taken to be "I" or
"mine"; also, the state of being void and free of defilement.

tanha,craving, blind want, foolish desire: the cause of
dukkha (second ariya-sacca), not to be confused with "wise
want" (samma-sankappa, right aim). Tanha is conditioned by
foolish vedana and in turn concocts upadana.

tathata,thusness, suchness, just-like-that-ness: neither
this nor that, the reality of non-duality. Things are just as they are
(impermanent, unsatisfactory, and not-self) regardless of our likes and
dislikes, suppositions and beliefs, hopes and memories.

vedana, feeling, sensation: the mental reaction to or
coloring of sense experiences (phassa). There are three kinds of
vedana: sukha-vedana, pleasant, nice, agreeable feeling; dukkha­
vedana, unpleasant, disagreeable, painful feeling; and aduk
khamasukha-vedana, neither-unpleasant-nor-pleasant, indeterminate
feeling. Vedana is conditioned by phassa (sense contact). If
it arises through ignorance it will further condition craving. If it
arises with wisdom it will be harmless or beneficial. This subtle activity
of mind (not physical sensation) is not emotion or the more complicated
aspects ofthe English "feeling." (Some­times the word "feeling"
must be used to translate Thai and Pali words other than vedana.)
(P. 25 & B. 12-16)

vijja, knowledge, insight knowledge, wisdom: correct
knowledge about the way things really are. Arises when avijja is
removed. A synonym for panna.

vimutti,emancipation, deliverance, liberation, release,
salvation: to get free of all attachment, kilesa, and
dukkha, and realize nibbana. (P. 166-168)

vinnana,sense-consciousness: knowing sense concerns through
the six sense doors (eyes, ears, etc.). The fundamental mental activity
required for participation in the sensual world (loka), without it
there is no experience. Modem Thai uses of vinnana include "soul,"
"spirit," and "spiritual," which, however, are meanings not found in the
Pali term. (Compare with citta and mano.)

vipassana,insight: literally, "clear seeing," to see
clearly, distinctly, directly into the true nature of things, into
aniccam-dukkham-anatta. Vipassana is popularly used for mental
development practiced for the sake of true insight. In such cases, the
physical posture, theory, and method of such practices must not be
confused with true realization ofimpermanence,
unsatisfactori­ness, and not-self. Vipassana cannot be taught. (B.
1)

viveka, spiritual solitude, aloneness, seclusion: to be
undisturbed in quiet solitude and mindfulness. There are three kinds:
kaya-viveka, physical solitude, when the body is not disturbed;
citta­-viveka, mental solitude, when no defilements disturb the mind;
upadhi-viveka, spiritual solitude, freedom from all attachment and
all sources of attachment, i.e., nibbana.

vossagga, tossing back, relinquishment: the natural giving
away by the liberated mind. A synonym for nibbana, same apatinissagga.

Buddhadasa Bhikkhu (Slave ofthe Buddha) went forth as a bhikkhu
(Buddhist monk) in 1926, at the age oftwenty. After a few
years of study in Bangkok, he was inspired to live dose with nature in
order to investigate the Buddha-Dhamma. Thus, he established Suan
Mokkhabalarama (The Grove ofthe power of liberation) in 1932, near
his hometown. At that time, it was the only Forest Dhamma Center and one
of the few places dedicated to vipassana (mental cultivation
leading to "seeing clearly" into reality) in Southern Thailand. Word of
Buddhadasa Bhikkhu, his work, and Suan Mokkh spread over the years so that
they are easily described as "one of the most influential events of
Buddhist history in Siam." Here, we can I only mention some of the more
interesting services he has rendered Buddhism."

Ajahn Buddhadasa has worked painstakingly to establish and explain the
correct and essential principles of original Buddhism. That work is based
in extensive research of the Pali texts (Canon and commentary), especially
of the Buddha's Discourses (sutta-pitaka), followed by personal
experiment and practice with these teachings. Then he has taught whatever
he can say truly quenches dukkha. His goal has been to produce a complete
set ofreferences for present and future research and practice. His
approach has been always scientific, straight-forward, and practical.